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Collection  of  Puritan  Literature. 


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A 

SUMMARY 

OF 

CHRISTIAN  DOCTRINE 

AND 

PRACTICE: 

DESIGNED  ESPECIALLY,  FOR  THE  USE  OF  THE  PEOPLE  IN 

THE  NEW  SETTLEMENTS 

OF    THE 

GXnittb  States  of  &mzvim* 


BY  THE  TRUSTEES 
MISSIONARY  SOCIETY  OF  CONNECTICUT. 


WRITTEN  AT  THE  SPECIAL  REQUEST  OF  THE  SOCIETY. 


[published  according  to  act  of  congress.] 


HARTFORD : 

PRINTED  BY  HUDSON  &  GOODWIN. 
1804. 


MHMMIIM^ 


INTRODUCTION 


From  the  earlieft  ages  of  Chriftianity  it  appears,  that  the 
Church  of  Chrift  has  been  fully  purfuaded  of  the  utility  and 
importance  of  brief  Summaries  of  Chriftian  Doctrines.  This 
is  evident,  from  the  confeffions  of  faith  which  have  been  com- 
pofed  and  circulated,  in  every  age  and  country,  where  the  Gof- 
pel  has  been  known  and  Churches  have  been  formed* 

That  there  has  always  been  a  good  ufe  made  of  them,  no  one 
will  pretend.  But,  that  they  may  be  important  and  ferve  to 
increafe  knowledge,  as  to  divine  truth,  is  exceedingly  obvious. 

There  are  many,  in  every  age  and  in  all  places,  who  are  fo 
deftitute  of  a  fenfe  of  the  importance  of  Religion,  that  they 
would  never  attend  to  the  facred  Scriptures,  with  that  degree  of 
engagednefs,  which  is  neceffary,  to  collect,  from  them,  any 
thing  like  a  fyftem  of  doctrines.  But,  by  the  aid  of  a  compen- 
dium of  the  doctrines  and  duties  of  the  Gofpel,  accurately- 
drawn  up,  with  fcripture  proofs  ;  they  may,  in  a  fhort  time, 
arrive  at  the  knowledge  of  every  important  truth.  And,  moft 
certainly,  it  would  greatly  aflilt  fuch  as  have  an  inquifitive  turn 
of  mind. 

Befides,  fuch  as  are  inclined  to  devote  but  a  fmall  portion  of 
time  to  religious  fubjeets,  may  have  patience,  or  curiofity  at 
leaft,  to  perufe  a  compendium  of  Chriftian  Doctrines,  while 
they  neglect  the  Sacred  Volume. — And,  farther,  fuch  a  Summa- 
ry would  naturally  lead  the  mind  to  apprehend  the  connection 
and  harmony  of  the  various  truths  which  compofe  the  Chriftian 
fyftem,  as  it  prefents  them  to  the  mind,  nearly  in  one  view.  In 
addition  to  thefe  considerations,  it  is  apprehended,  that  fuch  a 
Summary  is  well  calculated  to  heighten  the  comforts  and  enjoy- 
ments of  real  Chriftians,  who  build  all  their  hopes  of  future 
glory  on  the  Gofpel  Syitem.  When  the  foundation  of  all  their 
hopes  is  exhibited,  as  it  is  in  the  Summary  under  confideration, 
it  muit  be  highly  calculated  to  raife  their  joys3  increafe  their  com* 
forts,  and  ftrengthen  their  faith. 


INTRODUCTION. 

From  a  perfuafion  and  convi&ion  of  the  utility  and  impor- 
tance of  fuch  a  compendium,  the  MifTionary  Society  of  Connect- 
icut, at  their  meeting,  on  the  third  Tuefday  of  June  1 803,  Voted, 
«  That  the  Truflees  of  this  Society  be  requefted>  to  prepare  or  pro- 
cure,  publi/h  and  dijlribute^  a  Summary  of  the  Chriflian  Doclrines> 
for  the  benefit  of  the  people  in  the  New  Settlements."  The  view  the 
Society  had  in  fuch  a  publication,  was  not  to  dictate  articles  of 
faith,  but  to  aid  and  affill  their  brethren  and  friends  in  the  New 
Settlements,  who  but  partially  enjoy  the  means  of  inflru&ion, 
in  forming  their  faith. 

The  Truftees,  in  conformity  to  the  wifhes  of  the  Miflionary 
Society,  have  united  in  the  following  Summary.  It  comprifes, 
in  as  fhort  a  compafs,  the  various  Chriitian  Doctrines  and  duties, 
as  it  is  thought  will  confifl  with  perfpicuity.  There  is  not  an 
attempt  fully  to  obviate  the  objections,  which  the  oppofers  of  the 
doctrines  of  Chriftianty  have  ufually  made,  as  it  would  fwell 
the  work  to  too  great  a  fize.  All  that  is  aimed  at,  is,  to  (hew 
what  doctrines  are  taught  in  the  Sacred  Scriptures,  with  fome 
references  to  fuch  pafTages  as  contain  them.  It  is  hoped  it  may 
inftru£t  the  ignorant,  afliil  ferious  inquirers,  and  afford  edifica- 
tion and  comfort  to  the  Chriftian  mind.  Let  it  be  faithfully 
perufed;  and  as  far  as  it  is  found  to  exprefs  the  fentiments  and 
doctrines  contained  in  the  fcriptures,  let  it  be  received  ;  and  the 
end  propofed  hi  the  publication  of  it  will  be  anfwered. 


A  SUMMARY 

OF 

CHRISTIAN  DOCTRINE  AND  PRACTICE. 


CHx\PTER  t 

Of  the  being  of  a  God* 

THAT  fomething  has  been  from  eternity  is  a  plain  dic- 
tate of  reafon  :  for,  on  the  contrary  fuppofition,  the 
Univerfe  mud  have  fprung  out  of  nothing,  without  any  caufe  or 
reafon  whatever ;  and  the  whole  ground  of  our  reafoning  from 
effect  to  caufe  is  fubverted  :  but  a  fuppofition  which  fubverts  a 
main  ground  of  our  reafoning  is  plainly  contrary  to  reafon. 

2.  That  fomething  cannot  be  matter  becaufe  matter  is  unin- 
telligent :  for,  it  is  as  contrary  to  reafon  to  fuppofe  unintelligent 
matter  mould  produce  intelligence,  as  to  fuppofe  nothing  mould 
produce  fomething ;  and  becaufe,  matter  is  mutable  ;  for,  mu- 
tability and  eternity  are  incompatible.  That  fomething  cannot 
be  finite  intelligence,  for  this  is  equally  mutable  as  matter. 

3.  That  eternal  fomething,  then,  muft  be  infinite  intelligence, 
and  the  caufe  of  all  things  which  are  not  eternal,  as  finite  fpir- 
its  and  matter ;  and  is  the  being  or  exiftence  which  we  call 
God. 

4.  The  vifible  Heavens,  the  Earth  and  the  Seas  and  all  that 
in  them  is,  in  their  nature,  order  and  ufe,  bear  as  evident  mark's 
of  defign,  as  the  moft  curious  works  of  man's  device  ;  and  in 
both,  we  are  irrefiftibly  led  by  the  appearance  of  defign  to  infer 
a  defigner. 

5.  The  defigner  of  the  Heavens,  the  Earth  and  the  Seas,  and  of 
the  various  creatures  therein,  could  not  be  themfel  ves :  for  no  crea- 
ture or  thing  can  be  the  defigner  of  its  own  exiftence  and  original 
perfection.  Man  cannot  be  fuppofed  the  defigner  of  the  works 
pf  nature ;  becaufe,   the  production  of  thofe  works  infinitely 


tranfcends  his  wifdom  and  power  ;  particularly,  not  of  him- 
felf  :  and  for  this  further  reafon,  that  he  cannot  exercife  wifdom 
and  power  before  he  is,  with  a  view  to  produce  himfelf.  The 
parent  cannot  be  the  defigner  of  the  offspring,  and  the  abfurd 
fuppofition  of  a  fucceffion  of  parent  and  offspring  without  a 
beginning  would  not  help  the  matter,  becaufe  the  whole  feries 
would  be  without  a  defigner,  or  any  caufe  at  all.  The  Defigner 
then  of  the  works  of  nature  muft  be  the  Eternal  and  Infinite 
Intelligence,  or  God  :  and  to  him  is  due  eternal  homage  from 
all  his  rational  offspring.  Thus  every  houfe  is  builded  by  fome 
man,  but  he  that  built  all  things  is  God. 

6.  Hence  it  follows,  that  God  is  immaterial,  or  a  pure  Spir- 
it ;  felf-exiftent  or  uncaufed  by  any  thing  prior  to,  or  without 
himfelf.  He  exilts  by  neceflity  of  nature,  or  the  reafon  of  his 
exiftence  refults  from  his  effential  nature  as  God :  and  though 
that  reafon  be  incomprehenfible  by  finite  minds,  the  fuppofition 
of  his  non-exiftence  is  the  greater!  of  all  abfurdities,  repugnant 
to  the  cleareft  dictates  of  reafon,  and  every  way  deftroys  itfelf. 


CHAPTER  II. 

Of  the  means  ivhereby  God  maheth  himfelf  known. 


G 


OD  is  invifible  except  in  his  operations,  and  in  his 
word.  In  thefe  he  makes  himfelf  known  to  finite 
minds,  in  fuch  order  and  progreffion  as  is  beft  fuited  to  their 
refpecttve  natures  and  capacities.  Thefe  operations  and  acts, 
taken  together,  through  all  duration,  are  a  perfect  expreffion, 
as  far  as  underftood,  of  the  nature  and  character  of  God.  Their 
defign  is  to  exprefs  his  nature  and  character;  and  as  none  of 
them  are  in  vain,  they  will  be  more  and  more  underftood 
through  the  progrefs  of  eternal  ages. 

2.  No  event  ever  takes  place  either  with,  or  without  the  in- 
tervention or'  means,  inftruments,  or  fubordinate  agents,  but 
mult  be  confidered  as  an  effect  of  divine  power  j  and  will, 
either  in  its  nature,  relations,  or  final  ilTue,  difplay  the  true 
character  of  God  :  and  this  difplay  is  the  Glory  of  God,  and  the 
end  of  all  his  works.  Pfalm  xix.  i,  2.  civ.  24,  25.  I?  23.  lxxvi, 
10.     Rom.  ix.  17. 

3.  The  operations  and  acts  of  God  are  comprifed  in  his  giv- 
ing being  to  creatures,  and  in  his  difpofal  of  them  :  or,  in  the 
works  of  creation  and  providence.  Thefe  are  unfolded  in  the 
revelation  he  has  made  of  himfelf  in  the  Hciy  Scriptures, 


CHAPTER  III. 

Of  the    Holy    Scriptures. 

THE   Scriptures   of  the  Old   and  New  Teftament 
are  the  word  of  God  and  the  only  perfect  rule  of 
faith  and  manners.     2.  Tim.  iii.  16. 

2.  The  proof  that  thefe   Scriptures  are  the  word  of  God  is 

drawn  from  the  following  main  fources. 

The  books  of  the  Old  Teftament  have  been  acknowledged  to 
be  divine  by  the  body  of  the  Jewifh  nation,  from  the  times  in 
which  they  were  received  into  their  cajjfnon,  and  have  been 
publicly  read  as  fuch,  at  their  folemn  feafts,  before  the  afTembled 
nation,  and  in  their  fynagogues,  on  their  weekly  and  other  Sab- 
baths and  days  of  folemn  worfhip,  and  have  always  been,  and 
now  are,  the  records  of  the  nation.  The  miraculous  fa&s  and 
events  recorded  in  thofe  books  are,  therefore,  true.  For,  had 
they  been  forged  and  introduced,  at  any  period,  as  the  records  of 
the  nation,  they  would  not  have  bctn  received  as  true,  any  more 
than  a  fimilar  ftate  of  facrs  could  now  be  palmed  upon  any 
other  nation,  as  their  true  hiftory.  But,  if  thofe  fatls  are  true3 
the  Old  Teftament  is  divine. 

The  prophecies  contained  in  the  Jewifh  Scriptures  have  many 
of  them  been  fulfilled  ;  efpecially  thofe  relating  to  the  MefTiah 
from  Genifis  to  Malachi  have  received  an  admirable  accomplim- 
ment  in  Jesus  Christ  •,  in  refpe£t  to  ths  time,  manner,  and 
circumftances  of  his  appearance,  perfon,  offices,  character, 
mighty  works,  preaching,  fufferings,  death,  burial,  refurrection, 
glorification  and  progress  of  his  kingdom  ;  and  thus  prove  the 
divine  authority  of  thofe  Scriptures,  and  alfo  of  the  Scriptures 
of  the  New  Teftament. 

The  miracles  wrought  by  Jefus  Clirift,  and  by  his  difciples 
in  his  name,  his  refurre&ion  from  the  dead,  and  the  miracles 
wrought  by  his  Apcftles,  alfo  in  his  name,  for  feveral  ages  after 
his  afcenfion,  prove  that  he  was  what  he  claimed  to  be,  the  Son 
of  God — the  light  of  the  world — the  truth  and  the  life — the 
Sent  of  God — and  the  way  to  the  Father.  For  God  would  not 
have  raifed  from  the  dead  an  impoftor,  nor  htive,  in  thofe  mira- 
culous works,  fet  his  feal  to  falfehood. 

The  atteftation  which  Jefus  Chrift  gave  to  the  Old  Tefta- 
ment Scriptures,  in  his  numerous  references  to  the  various  parts 
of  it ;  in  his  declaration  that  it  behoved  him  to  fuffer,  and  to 
rife  from  the  dead  the  third  day  in  fulfilment  of  what  was  writ- 


6 

ten  in  the  law  of  Mofes,  and  in  the  Prophets,  and  in  the  Pfalms, 
concerning  him  ;  in  his  direction  to  the  Jews  to  fearch  them  as 
the  records  which  teflified  of  him  •,  and  in  the  teftimony  of  his 
Apoftles,  by  commiflion  from  him;  that  all  Scripture  is  given 
by  infpiration  of  God  ;  and  that  the\Prophecy  came  not  in  old 
time  by  the  will  of  man,  but  that  holy  men  of  old  fpake  as  they 
were  moved  by  the  Holy  Ghoft,  demonftrates  their  truth  and 
infpiration. 

The  wonderful  agreement  of  all  the  parts  of  the  Scriptures, 
written,  as  they  were,  in  different  ages  of  the  world,  and  by 
perfons  of  various  talents,  and  in  different  circumfiances,  as  to 
fact,  doctrine,  object:,  defign  and  end,  concentrating  in  Chrift 
and  his  redemption,  proves  them  divine. 

The  fublime  views  they  give  of  God,  fuited  to  create  rever- 
ence, efteem,  love,  truft,  confidence  and  joy ;  their  conformity 
to  the  dictates  of  right  reafon  ;  the  pure  morality  they  incul- 
cate, with  refpect  to  ourfelves  and  others,  in  every  pofTible  con- 
dition and  relation  ;  the  juft  light  in  which  they  place  the  char- 
acter of  man  as  fallen,  depraved,  and  helplefs,  prone  to  evil  and 
averfe  from  good,  alienated  from  God  and  from  one  another, 
and  utterly  loft  to  hope  and  happinefs ;  the  views  they  give  of 
the  plan  of  falvation  through  a  glorious  Mediator — of  the  per- 
fect character  of  the  companionate  Saviour — of  his  dying 
love — of  his  atonement,  righteoufnefs  and  interceflion — of  the 
perpetuity,  extent  and  glory  of  his  kingdom — of  the  life  and 
immortality  which  he  has  brought  to  light  by  the  Gofpel, 
and  of  the  final  and  utter  deftruction  of  the  wicked,  are  worthy 
of  God,  and  fuited  to  the  ftate  and  condition  of  man,  and  cor- 
roborate the  proof  of  their  divine  authority. 

The  fame  appears  from  the  happy  effects  which  the  Scrip- 
tures have  produced,  in  the  countries  where  they  have  been  re- 
ceived, in  rooting  out  idolatry  and  fuperitition  ;  in  extirpating 
the  errors  and  abominable  rites  of  polytheifm  ;  in  diminifhing 
the  number  and  publicity  of  the  molt  deteftable  vices ;  and, 
where  cordially  believed,  in  renovating  the  heart  j  in  reconcil- 
ing men  to  God  and  to  one  another  5  in  reftoring,  in  fome  good 
degree,  peace  on  earth  and  good  will  to  men  ;  in  fubduing  the 
pafhons  which  rankle  in  the  heart  to  the  empire  of  reafon ;  in 
reconciling  men  to  affliction  and  adverfity  ;  in  bearing  them 
above  the  world  ;  in  vanquifhing  the  fears  of  death  and  the 
grave ;  and  in  carrying  their  views  forward  to  a  glorious  im- 
mortality :  From  the  inimitable  fublimity  of  a  great  part  of 
thofe  writings,  efpecially  the  prophecies  : — From  the  fimplicity 
and  impartiality  which  appear  in  the  narration  of  facts  and  de- 
fgriptiou  of  characters,  free  from  either  adulation  or  cenfure. 


leaving  the  reader  to  draw  his  own  conclufions.— From  the  ac* 
cordance  of  profane  hiftory  and  tradition,  recognized  in  every 
age  and  nation,  with  the  relation  of  the  molt  important  facts  and 
events  recorded  in  the  Scriptures — From  the  teftimony  of  the 
enemies  of  revealed  Religion,  admitting  the  reality  of  the  mira- 
cles wrought  by  Chrift,  and,  after  him,  by  his  difciples  through 
feveral  ages — From  the  innumerable  references,  in  the  Scrip- 
tures, to  the  ft  ate  of  things  in  the  world,  with  refpect  to  times, 
places,  perfons,  characters,  conditions  and  events,  which  have  in 
no  fingle  inftance  been  found  to  be  falfe,  though  expofed  to  the 
investigation  of  the  enemies  of  Revelation  in  every  age — From 
the  confident  and  rational  account  which  they,  and  they  alone, 
give  of  facrifices,  which  all  the  ancient  nations  offered  to  their 
Gods  ;  their  origin,  import  and  end  ;  of  circumcifion,  which  has 
been  practifed  by  feveral  nations  from  the  days  of  Abraham  to 
the  prefent  time  ;  of  the  PafTover  and  innumerable  other  cere- 
monies of  the  JewHh  ritual ;  their  nature,  typical  relation,  ac- 
complishment and  abrogation  in  Chrift — From  the  grand  and 
extenfive  views  they  prefent  us  of  the  dominion  of  God,  over  all 
creatures  and  things  ;  of  the  perfection,  immutability,  and  eter- 
nal duration  of  his  government  *,  and  of  the  nature,  progrefs  and 
final  glory  of  his  Kingdom. 

The  fame  appears  from  the  character,  circumftances  and  prof- 
peels  of  the  witnefles  of  the  truth  in  every  age ;  particularly  in 
the  age  of  the  Apoftles.  The  account  we  have  of  thefe  firft 
witnefles,  proves  that  they  were  honeft  men  ;  men  of  truth  and 
fearers  of  God.  They  could  not  deceive  \  becaufe,  they  could  have 
no  motives  to  deceive,  which  ever  did,  or  ever  can  operate  on 
the  human  mind  ;  their  whole  intereft  both  for  this  life  and  the 
life  to  come  mult  oppofe  the  attempt.  And  had  the  facts  of 
which  they  teftify  been  falfe,  they  mult  have  known  that  every 
effort  to  deceive  would  have  proved  abortive.  They  could  not  be 
deceived ;  becaufe  they  were  eye  witnefles  of  the  facts  they  re- 
late ;  their  eyes  had  feen  and  their  hands  had  handled  of  the 
word  of  life — From  the  conftancy  and  uniformity  of  their  tef- 
timony under  reproaches,  perfecutions  and  fufferings,  in  every 
form  and  degree,  even  unto  death ;  in  which,  many  of  them 
confulnmated  and  fealed  their  teftimony — From  the  credit  they 
obtained  even  in  the  City  of  Jerufalem,  where  the  things  they 
relate,  were  tranfacted,  and  where  they  were  oppofed  by  the 
whole  force  and  policy  of  the  Government — From  the  progrefs 
of  their  doctrine  through  a  great  part  of  the  Roman  Empire, 
notwithstanding  the  numerous  bloody  perfecutions  by  the  Em- 
perors, from  Nero  to  Dioclefian — From  the  wonderful  preferv- 
ation  of  the  Church,  down  to  the  prefent  day,  amidft  the  fire  of 
perfecution  kindled  by  Antichrift,  and   fed   with  myriods  of 

B 


viclims  through  a  long  fucceflion  of  ages  ;  and  the  more  fubtil 
and  dangerous  attacks  of  the  infidel  Phiiofophifts  of  the  laft  and 
prefent  age — From  the  increafing  purity,  zeal,  and  amplitude  of 
the  Church,  notwithstanding  the  rage  and  power  of  its  nume- 
rous enemies ;  and  from  the  accompkihment  of  the  prophecies 
in  thefe  great  events  which  embrace  the  principal  changes  and 
revolutions  which  have  taken  place,  within  and  beyond,  the  an- 
cient limits  of  the  Roman  Empire  ;  and  which  are  now  ful- 
filling, i:i  the  face  of  the  whole  world,  in  the  prefent  (late  of  the 
nations  ;  and  efpecially  of  the  Jewifh  nation  ;  all  which  events 
ar  deliniated  by  the  fpirit  of  infpiration  with  the  accuracy  of 
hifcorical  narration. 

To  conclude  :  The  unfearchable  myfteries  which  thefe  writ- 
ings reveal,  far  abound,  but  not  oppoied  to  the  natural  concep- 
tions of  men  ;  the  immenfe  fcenes  which  they  unfold,  difplay- 
ing  to  the  view  oi  men  all  the  great  events  of  time,  in  this  and 
in  other  worlds,  and  in  their  origin  and  confequences  reaching 
from  eternity  to  eternity  \  the  incomprehenfible  depths  of  wif- 
dom  which  they  difclofe,  in  caufing  all  things,  of  however  dis- 
cordant and  opponte  natures,  to  unite  in  producing  one  great 
defign,  as  plainly  prove  that  the  eternal  and  only  wife  God  fpeaks 
in  them,  as  any  other  writings,  or  works  of  art,  prove  the  de- 
gree of  intelligence  and  wifdom  of  their  author. 

The  Book  of  Nature  and  of  Revelation  being  open  to  view, 
it  remains  to  point  out  fome  of  the  leading  truths  which  they 
difcover. 


CHAPTER  IV. 

Of  the  manner  of  the  Divine  fubfiftancc. 

'HE  Holy  Scriptures  teilify  that  there  are  Three  who  bear 
record  in  Heaven,  the  Father,  the  Word  and  the  Holy 
GhoTt,  and  that  thefe  Three  arc  One.      I  John  v.  7. 

1.  The  IVord  is  the  fame  divine  perfon  as,  in  many  other 
parts  of  Scripture,  is  called,  The  Son,  and  the  names  by  which 
the  perfons  in  the  Sacred  Trinity  are  commonly  defignated  are 
The  Father,  The  Son,  and  Tk  >hf}.     John  i.  14. 

3.  The  doctrine  that  God  is  Three  in  One  and  One  in  Three, 
is  a  myftery  which  cannot  be  fully  coinpreherided  by  men  in  the 
prefent  ftate  5  nevel  it  is  i  c'oclrine  of  primary  impor- 

tance, and  lies   at   the  founds*  on  of  that  which  is  the  end  and 
consummation  of  all  God's  works,  the  work  of  Redemption. 


II 


4.  God  cannot  be  One  and  Three  in  the  fame  refpecls ;  be- 
caufe,  to  aflert  this  would  be  a  contradiction  in  terms,  and 
contrary  to  reafon  ;  but  it  implies  no  contradiction,  to  aflert 
he  is  fo,  as  in  truth  he  is,  in  different  refpecls. 

5.  The  word  per/on  is  not  ufed  in  Scripture,  as  applied  to  the 
Sacred  Trinity ;  but  the  perfonal  pronouns  I,  thou,  he,  and 
other  words  which  defignate  perfons,  are  applied  to  it,  and  the 
wor<\  perfon  ktms  moil  appropriate,  and  not  liable  to  any  valid 
objection.* 

6.  The  Three  who  bear  record  in  Heaven  cannot  be  under- 
stood as  merely  three  relations,  operations,  or  offices,  becauie  per- 
fection is  afcribed  to  each  ;  and  perfection  is  not  an  attribute  of 
relations,  operations  or  offices,  but  of  Being. 

7.  The  fame  perfection,  counfel  and  operation  are,  in  Scrip- 
ture, attributed  to  the  three  perfons  in  the  Trinity,  and  they  are 
equal  in  manner  of  exiftence,  in  knowledge,  power,  wifdom, 
holinefs,  glory  and  happinefs.  Gen.  i.  1,  2  ;  In  the  beginning 
Godcreated  the  Heavens  and  the  Earth.  The  Spirit  of  God  moved 
upon  the  face  of  the  waters.  Gen.  i.  26.  And  God  f aid  let  US 
make  man  in  OUR  own  image.  John  i.  1,  3.  In  the  beginning 
was  the  WORD,  and  the  word  was  with  God,  and  the  word  was 
God.  All  things  were  made  by  him.  Col.  i.  17.  He,  [the  Son] 
is  before  all  things,  and  by  him  all  things  confifl.  Pfa.  civ.  30.  Thou 
fendejl  forth  thy  SPIRIT  they  are  created  and  thou  renew  ejl  the  face 
of  the  Earth.  John  v.  17.  My  Father  worketh  hitherto  and  I 
work.  2 1 .  For  as  the  Father  raifeth  up  the  dead  and  quickeneth 
them,  evenfo  the  Son  quickeneth  whom  he  will.  John  vi.  63.  It  is 
the  Spirit  that  quickeneth.  John  xiv.  23.  We  [the  Father  and  the 
Son]  will  come  unto  him  [the  believer]  and  make  cur  abode  with 


*  NOTE.  In  Hebrew  i.  3  ;  the  Son,  according  to  our  tranflation,  is  faid  to 
be  the  brightnefs  of  his  [God's]  glory  and  the  expreis  image  of  his  perfon,  oil 
which,  it  is  proper  to  remark. 

1.  That  the  Greek  word  Lypojiafs  there  rendered  perfon,  more  proper1)-  figni- 
iiesfubflance,  or  fubjijlance,  than  p erj on  in  its  common  acceptation,  and  might  have 
been  fo  rendered.     Perfon  more  aptly  anfwers  to  the  Greek  word  projtpon. 

1.  Be  this  as  it  may,  the  word  perfon,  as  here  ufed,  is  applied  to  God  generally, 
and  not  to  either  divine  perfon  as  diftingnifhed  from  the  other  two  perfons  in 
the  Godhead. 

3.  Proper  Divinity  is,  in  this  chapter,  directly  applied  to  the  Son,  in  thofe 
words,  Thy  Throne,  0  God,  is  forever  and  ever  and  ever;  and  impliedly,  in  other 
parts  of  it.  Bat  the  term  Son  is  there  ufed  to  defignate  the  Lord  Chrift,  as  Me- 
diator. God  is  faid  to  make  the  worlds  by  him  ;  to  fpeak  to  us,  in  thefe  Iaft  days, 
byh\m  ;  to  appoint  him  to  be  the  heir  of  all  things;  to  give  him,  as  heir,  a  more 
excellent  name,  than  to  rhe  Angels ;  to  make  him  fo  much  better  than  the  Angels 
as  his  name  is  more  excellent  than  theirs  ;  and  to  anoint  him  with  the  oil  of  giad- 
Iiefs above  hisf.L'oivs ':  ail  which  expreffions  imply  inferiority  of  office,  though 
he  is  by  nature  God  :  and  it  appears,  that  in  this  office  alone,  the  Son  is  faid  to  be 
'Is  brightnefs  of  God's  gory,  and  the  cbaratfei;  ir  e^prefs  image  of  his  perfon. 


12 

him.  1 6,  17.  He  [the  Father]  iui/1  give  you  another  Comforter, 
that  he  may  abide  with  you  for  ever,  even  the  SPIRIT  of  truth. 
Jude  25.  To  the  only  wife  God  our  Saviour  be  glory  and  majejly, 
dominion  and  power  both  noiv  and  ever.     Amen. 

8.  The  Three  Divine  Perfons  t>eing  pofleffed  of  infinite 
knowledge,  wifdom,  power  and  rectitude,  their  affections,  voli- 
tions and  acts  will  be  neceffarily  the  fame,  and  the  union  of  the 
Sacred  Three  will  be  infinitely  perfect.  In  what  other  refpects 
the  Three  are  One,  or  the  One  Three,  the  light  of  eternity  may 
more  fully  reveal. 

9.  In  the  effential  nature  of  God  there  is  a  foundation  for 
ineffable  complacency  and  communion  between  the  Sacred 
Three,  of  which  all  holy  complacency  and  communion  between 
creatures,  and  between  the  Creator  and  creatures  is  an  expref- 
fion  more  or  lefs  perfect,  but  dill  infinitely  fhort  of  that  which 
exilts  between  the  Sacred  Three  in  One.  John  xvii.  21.  That 
they  all  may  be  one,  even  as  thou  Father  art  in  me  and  I  in  thee, 
that  they  may  be  one  in  us. 

10.  To  the  adorable  Three  in  One,  the  Holy  angels  with 
veiled  faces,  pay  their  humble  adoration,  when  they  cry  one  to 
another,  faying,  Holy,  Holy,  Holy,  is  the  Lord  of  Holts  ;  and 
the  Church  of  the  firfl  born  in  their  univerfal  doxology  to  the 
Father,  to  the  Son,  and  to  the  Holy  Ghcf.  To  whom  be  praife 
and  dominion  for  ever.     Amen. 


CHAPTER  V. 

Of  the  perfections  of  God. 

PERFECTION  in  God  may  be  comprifed  in  his  pofTeffion 
of  infinite  blefiednefs,  and  in  a  propenfity  and  power,  un- 
limited as  his  nature,  to  communicate  being  and  bleflednefs  to 
creatures. 

The  notion  of  abfolute  perfection,  in  general,  being  confufed, 
and  indiftinct  in  our  minds,  it  will  aid  our  conceptions  to  con- 
fider  it  in  parts,  as  it  is  related  to  different  objects. 

The  works  and  word  of  God  lead  us  to  attribute  to  him 
Eternity,  Infinity,  Immutability,  Independence,  Omniprefence, 
Omnifcience,  Omnipotence,  Goodnefs,  Wifdom,  Jultice,  Truth 
and  Holinefs.  The  {even  firft,  belonging  to  power  or  fufficiency, 
are  called  natural  perfections  ;  the  five  lait,  belonging  to  the 
heart,  are  called  moral  perfections. 


£5 

i.  Eternity  is  the  mode  of  the  Divine  exiftence,  as  time  is, 
of  the  exiftence  of  creatures.  It  is,  of  courfe,  incomprehenn- 
ble.  It  is,  in  our  conceptions,  duration  without  beginning  and 
without  end  ;  but  it  is  duration  without  fucceflion.  Periods 
marked  by  the  revolution  of  days,  months,  years  and  ages  are 
relative  to  creature  exiitence,  but  irrelative  to  the  exiftence  of 
God.  With  him  is  no  fucceflion  of  counfel  or  operation  ;  he 
poffeffes  all  things  in  one  prefent,  all-comprehenfive,  and  per- 
fect view.  He  is  the  High  and  Lofty  One  who  inhabiteth  eternity. 
Ifa.  lvii.  15. 

2.  Infinity  is  predicable  of  the  nature  and  perfections  of 
God,  generally.  It  is  not  in  itfelf  a  diltinet  perfection  ;  but  it 
imports,  that  God's  nature  and  perfections  are  without  bounds 
or  control,  or  that  he  is  fupreme  and  exalted  far  above  all. 
Pfa.  cxlvii.  5. 

3.  Immutability  in  God  refults  from,  or  is  neceffarily  con- 
nected with,  his  eternity.  Whatever  is  predicable  of  an  eternal 
exiftence  mult  be  itfelf  eternal.  Change  either  of  mode,  cir- 
cumftance,  or  action,  implies  beginning  ;  and  that  which  hath 
beginning  cannot  be  eternal.  Immutability  in  God  does  not 
imply  that  he  cannot  exercife  oppofite  affections  towards  the 
fame  being  or  perfon,  at  different  times,  on  a  change  of  char- 
acter of  fuch  being  or  perfon,  but  the  contrary.  Nor  does  it 
imply  that  he  cannot,  on  fpecial  occafions,  fufpend,  or  reverfe, 
the  laws  of  nature,  for  fuch  fpecial  interpofitions  are  as  much 
embraced  in  the  plan  of  God's  eternal  counfels,  as  the  moft 
common  events.  But  it  implies,  that  his  nature  and  perfec- 
tions are  ever  the  fame  5  and  that  his  operations  are  the  refult 
of  his  eternal  counfels.  Jam.  i.  17.  With  whom  there  is  no  vari- 
ablenefs  neither  fjadow  of  turning.  Mai.  iii.  6.  I  am  the  Lord,  I 
change  not. 

4.  Independence,  as  a  perfection  of  God,  imports  that  he 
is  not  controled  by  blind  neceflity,  fate,  chance,  or  any  caufe 
without  himfelf,  and  that  he  derives  nothing,  in  relation  to  his 
being,  volitions,  acts,  or  enjoyments,  from  creatures.  But  it 
does  not  imply  that  he  would  be  equally  glorious  and  happy,  if 
creatures  had  never  been  formed ;  for  his  glory  and  happinefs 
confift,  as  properly,  in  doing  what  he  does,  as  in  being  what  he 
is  :  the  former  is  equally  neceffary,  by  a  neceflity  of  fitnefs  and 
wifdom,  as  the  latter  is,  by  a  neceflity  of  nature.  Dan.  iv.  35. 
None  can  fay  his  hand,  or  fay  uuto  him  What  dof  thou  ?  Pfa.  civ. 
31.  The  Lord  fhall  rejoice  in  his  works.  Zeph.  iii.  17.  The  Lord 
thy  God  will  rejoice  over  thee  with  joy  ;  he  will  reft  in  his  love  ; 
he  will  joy  over  thee  with  fnging.  Communicated  good  is  a 
fource  of  joy  in  God,  but  this  docs  not  imply  dependance,   be- 


*4 

caufe  communicated  good  itfelf  is  from  God,  nnd  his  joy  in  it 
is  efTential  and  eternal,  though  the  communication  itfelf  is,  in 
refpect  to  creatures,  in  time. 

5.  Omnipresence  is  not  diftinct  from  univerfal  agency,  in 
which,  God  creates  and  fupports^ll  things,  moves  all  things, 
lives  in  all  life,  and  infpires  or  controls  every  thought  or  action 
of  creatures.  Its  relation  to  place,  or  univerfal  fpace,  is  not  to 
be  undcrftood  itrictly,  but  figuratively  ;  (till  the  notion  of  uni- 
verfal prefence  is  belt  accommodated  to  our  conceptions,  and 
expreffions  denoting  this,  are  ufed  by  the  Spirit  of  infpiration. 
Pfa.  exxx.  8,  9,  IO.  If  I  afcend  up  ifito  Heaven,  thou  art  there : 
if  I  make  my,  bed  in  Hell,  behold,  thou  art  there :  if  I  take  the 
'wings  of  the  morning  and  dwell  in  the  utter  mofl  parts  of  the  Sea, 
even  there  Jkall  thy  hand  lead  me,  and  thy  right  hand  Jhall  hold 
me. 

6.  Omniscience,  or  infinite  knowledge,  extends  to  all  crea- 
tures, and  events,  which  have  been,  are,  or  (hall  be  :  their  be- 
ginning, duration,  changes,  relations,  and  end.  Particularly, 
to  the  itate,  circumftances,  volitions,  actions  and  eternal  desti- 
nation, of  moral  agents.  It  embraces  things  pofftble  as  well  as 
actual.  It  is  abfolutely  perfect,  unlimited  and  eternal.  All 
things  actual  are  but  the  expreffion  of  the  perceptions  of  the 
Eternal  Mind.      Acts  xv.  1 8.   Known  unto  God  are  all  his  works 

from  the  beginning  of  the  world.  Rev.  ii.  23.  /  am  he  that  fear ch^ 
eth  the  reins  and  hearts.  Mat.  x.  30.  The  very  hairs  of  your  head 
mre  all  numbered, 

7.  Omnipotence,  or  infinite  power,  is  the  immediate,  or 
mediate,  caufe  of  all  things  :  whether  being,  flate,  attribute, 
motion,,  volition,  action,  or  event,  which  ever  has,  or  will,  come 
into  exiftence  :  of  courfe,  nothing-  can  control,  hinder  or  reiift 
it.  For  no  effect  can  refill  the  caufe  which  gives  it  being. 
Contradictions  are  no  object  of  power  ;  nor,  any  more  of  infin- 
ite, than  of  finite,  power  :  for  they  involve  felf-deftruction. 
But  as  to  all  things  which  are  objects  of  power,  omnipotence 
has  no  limitation,  but  what  is  prefcribed  by  fitnefs  and  wifdom. 
Mat.  xix.  26.     With  God  all  things  are  pofftble. 

8.  Goodness  in  God  is  that  propenfity  of  the  Divine  Mind 
which  is  pleafed  with  the  exijlenee  and  the  communication  of  good 
or  happinefs ;  with  its  exiftence,  in  the  Eternal  Three,  and  its 
communication,  to  creatures.  In  relation  to  communicated 
good,  its  object  is  the  greateft  poffible  good  to  the  fyftem  of 
intelligent  creatures  *,  and  the  greatelt  polfible  good  to  individ- 
uals, as  far  as  is  confident  with  this  *,  but  it  does  not  fecure  the 
final  happinefs  of  all.  Pfa.  cxlv.  9.  The  Lord  is  good  to  all,  and 
his  tender  mercies  are  over  all  his  works,    I.  Pet.  i.  6.  If  need  be> 


ye  are  in  heavinefs  through  manifold  temptations.  Rom.  ix.  1 7, 
For  this  fame  purpofe  have  I  raifed  thee  up,  that  I  might  flieiv  my 
power  in  thee. 

9.  Wisdom,  in  a  good  fenfe,  propofes  a  good  end,  and  de- 
vifes  the  beft  means  to  attain  it.  So  far,  as  it  propofes  a  good 
end,  it  is  a  moral  perfection,  and  not  diftincl  from  goodnefs  ; 
and  fo  far,  as  it  devifesthe  beft  means  to  attain  that  end,  it  is  a 
natural  perfection,  and  not  diftincl:  from  knowledge.  Its  mod 
diftinguifhed  character,  however,  is  moral,  for  which  reafon  it 
is  ranked  among  the  moral  perfections.  As  wifdom  exifts  in 
God  it  propofes  and  attains  the  grenteft  poflible  good  :  it  is  dif- 
played  in  all  his  works  and  eminently  in  the  work  of  Redemp- 
tion. Pfa.  civ.  24.  O  Lord  hoiu  manifold  are  thy  works  ?  In 
wifdom  haft  thou  made  them  all.  I.  Cor.  i.  24.  Chnfl  the  power  of 
God  and  the  wifdom  of  God.  Rom.  xvi.  27.  To  God  only  wife^ 
be  glory,  through  Jefus  Ghrifl,for  ever.     Amen. 

10.  Justice  in  God,  in  its  largeft  fenfe,  is  a  propenfity  to 
render  to  all  according  to  their  work.  To  them  who,  by  patient 
continuance  in  well  doing,  feek  for  glory,  honor  and  immortali- 
ty, eternal  life  ;  and  to  them  who  do  not  obey  the  truth,  but 
obey  unrighteoufnefs,  indignation  and  wrath.  And  thus  it  is 
the  fame  as  righteoufnefs.  This  is  retributive  jif  ice.  More 
commonly,  to  render  tribulation  to  the  wicked  merely.     This  is 

'  vindiclive  juflice.     And  fometimes  it  is  fynonymous  wiihfaith- 
fulncfs.    1.  John  i.  9.   If  we  confefs  our  fins,   God  is  faithful  and 
jufl  to  forgive  us  our  fins.     Heb.  vi.  10.   God  is  not  unrighteous U 
forget  your  work  and  labor  of  love.     Vindictive  juflice  executed 
on  the  enemies  of  God  is  not  an  exercife  of  malevolence  towards 
them,  but  it  is  an  expreflion  of  good  will  towards  his  holy  king- 
dom ;  and  good  wrill  is  as  much  difplayed  in  mowing  his  wrath 
on  the  veffels  of  wrath,  as  in  declaring  the  riches  of  his  glory, 
on  the  velTels  of  mercy.     Pfa.  exxxvi.   To  him  who  fmote  great 
kings  for  his  mercy  endureih  for  ever.      Sihon  king  of  the  Amorites, 
for  his  mercy  endureih  for  ever.     And  Og  the  king  cf  Bafhan,  for 
his  mercy  endureth  for  ever. 

11.  Truth  in  God  is  that  propenfity  by  which  he  is  necef- 
farily  inclined  to  reprefent  to  his  creatures,  in  his  word  and 
works,  his  nature,  counfeis,  and  acts,  and  whatever  he  fees  fit 
to  make  known,  as    they  really  are  in  themfelves.     When  he 

fays,  he  that  believeth  mall  be  faved,  and  he  that  believeth  not  a. 

fhall  be  damned,  his  declaration   mult  be  equally  rgSjs^on,  in  nl 0// <- *^ 
both  propofitions.     Becaufe,  both  equally  exprefs  his  purpofe, 
as  it  exifts  in  his  own  mind.     There  is  nothing  which  can  juftify 
the  fuppofition  that   God  may  difpenfe  with  his  threatenings, 
any  more,  than  with  his  promiies.    God  faid  to  our  rirft  parents, 


i6 

in  cafe  of  difobedience  ye  f jail  furely  die  :  the  Tempter  faid, 
yefja/l  not  furely  die  ;  but  he  was  a  murderer  and  a  lhr  from 
the  beginning.  Num.  xxiii.  19.  God  is  not  a  man  that  he  Jhould 
lie  ;  nor  the  fon  of  man  that  he  Jhould  repent  ;  hath  he  /aid,  and 
Jhall  he  not  do  it ;  or  hath  he  fpoken,  ^andjhall  he  not  male  it  good? 
Heb.  vi.    18.   It  is  hnpoffible for  God  to  lie. 

12.  Holiness  comprehends  the  whole  moral  character  of 
God.  The  word  is  the  moft  apt  which  can  be  found  to  exprefs 
it.  Holinefs  is  goodnefs  or  love,  it  is  wifdom,  juftice,  truth, 
faithfulnefs,  mercy.  It  is,  in  a  word,  moral  reclitude.  Its  dif- 
tinguifhing  character  is  purity ;  to  which,  fin  confidered  as  a 
filthy  and  abominable  thing,  is  contrafted.  In  view  of  this 
divine  purity  Ifaiah  exclaims,  Ifa.  vi.  5.  Woe  is  me,  for  I  am  un- 
done;  becaufe  I  am  a  man  of  unclean  lips  ;  and  I  divell  in  the  midjl 
of  a  people,  of  unclean  lips  ;  for  mine  eyes  have  feen  the  king  the 
Lord  of  Ho/Is.  And  Job,  Job  xlii.  5,6.  1  have  heard  of  thee  by 
the  hearing  of  the  ear,  but  now  mine  eye  feeth  thee  ;  Wherefore  I 
abhor  myfelf  and  repent  in  dufl  aud  ajhes. 


CHAPTER  VI. 

Of  the  aft  s  of  the  "Divine  Will,  their  nature — Of  decrees — Of  fore- 
knowledge— Of  Sovereignty. 

THE  phrafe  acls  of  the  will,  though  in  common  ufe,  is, 
ftrictly  fpeaking,  improper.  For,  acls  are  predicable 
of  agents  or  beings,  and  not  of  qualities  or  faculties.  They 
are  that  energy  of  agents,  in  the  exercife  of  which  they  produce 
events.  They  are  power,  or  the  expreffion  of  it.  In  a  large, 
but  improper  fenfe,  they  include  counfel,  purpofe  or  decree  *, 
thefe  relate  to  events,  but  in  creatures,  do  not  produce  them. 

2.  The  ground  of  the  exercifes  of  the  will  or  power  of  God  is 
fitnefs,  arifmg  from  the  nature  and  relations  of  things,  as  viewed 
in  the  Divine  Mind.  For,  though  nature  and  relation  them- 
felves  are  the  effect  of  the  will  of  God,  yet  nature  and  relation 
being  produced,  or  fuppofed,  fitnefs  refults  from  them :  and 
this  fitnefs  is  the  ground  or  reafon  of  all  God's  acts  refpecting 
them,  and  ought  to  be  the  ground  or  reafon  of  the  acls  of  in- 
telligent creatures.  It  is  fit  that  God  fhould  be  glorified  ;  and 
therefore  it  is  fit  that  he  fhould  produce  beings  with  fuch  quali- 
ties as,  in  his  treatment  of  them,  (hall  difplay  his  glory.  If  a 
holy  creature  be  fuppofed,  it  is  fit  that  glory  fhould  be  decreed 
as  his  ftate  and  reward.  Ifa  finner  be  fuppofed,  it  is  fit  that 
wrath  fhould   be   decreed  as  his  ftate  and  reward.     Becaufe, 


*7 

thefe  oppofite  rewards  will  equally  difphy  the  true  chara&er  of 
God,  as  the  friend  of  righteoufnefs  and  the  enemy  of  unrigh- 
teoufnefs.  If  an  intelligent  creature  be  produced,  it  is  fit,  that 
he  mould  reverence,  love,  and  ferve  God.  If  an  unintelligent 
creature  be  produced,  it  is  fit,  that  it  fhould  be  made  fubfervient 
to  the  intelligent.  The  fitnefs  of  any  thing  confiits  in  its  be- 
ing adapted  to  the  end  for  which  it  was  made.  The  end  of  al! 
things  is  the  glory  of  God.  That  conduct  in  rational  agents 
which  difplays  the  glory  of  God  is  fit  and  proper  conducl :  and 
that  which  does  not,  is  unfit  and  improper  conduct.  It  is  fit  that 
holy  creatures  fhould  enjoy  the  favor  of  God,  becaufe  they  an- 
fwer  the  end  of  their  being  :  and  it  is  fit  that  finners  fhould 
meet  his  frowns  and  difpleafure  becaufe  they  do  not  anfwer 
that  end  ;  and  are  wholly  ufelefs  except  in  their  deftrutlion. — 
Rom.  ix.  22.  What  if  God)  willing  tofijow  his  wrath  and  make 
his  power  known,  endureth  with  much  long-fufjfering  the  vejfels  of 
wrath  fitted  to  deflruclion.  23  >•  And  that  he  might  make  known 
the  riches  of  his  glory  on  the  vefiels  of  mercy,  which  he  had  afore 
prepared  unto  glory. 

3.  The  a£h  of  the  will  of  God  are  rteeeflarily  according  to 
fitnefs  :  and  hence  arifes  their  obligation  on  creatures.  To  the 
will  of  God  we  owe  obedience  and  fubmiffion  ;  not  as  his  will 
fimply  ;  but  as  his  fit  and  righteous  will.  Ifa.  v.  3.  And  now, 
O  Inhabitants  of  Jerufalem  and  men  of  Judah,  judge,  I  pray  you, 
betwixt  me  and  my  vineyard.  Ezek.  xviii.  29.  O  Houfe  of  If r a  el 
are  not  my  ways  equal  ?  are  not  your  ways  unequal  ? 

4.  The  counfels  and  purpofes  of  God  are  all  eternal,  and  fo 
are  all  his  a£ts,  though  they  have  fucceflion  as  viewed  by  crea- 
tures :  for,  whatever  is  predicable  of  an  Eternal  Being  muft  be 
eternal.  2.  Tim.  i.  9.  According  to  his  own  purpofc  and  grace^ 
which  was  given  us  in  Chrijl  Jfus,  before  the  world  began. 

5.  The  counfels  of  God  embrace  every  event  which  ever 
takes  place :  particularly,  the  being,  character,  actions,  and 
eternal  ftate,  of  every  intelligent  creature. — 2.  Tim.  i.  9  ;  fore- 
cited.  I.Peter  ii.  8.  Being  difobedient,  whereunto  they  alfo  were 
appointed.  A&s  ii.  23.  Him  being  delivered  by  the  determinate 
counfel  and  foreknowledge  of  God,  ye  have  taken,  and  with  wicked 
hands  have  crucified  and  fain. 

6.  God,  in  his  eternal  counfels,  has  chofen  a  certain  num- 
ber of  the  human  race  to  be  heirs  of  eternal  life  ;  and  hath  or- 
dained and  provided  the  instruments  and  means,  which  to  hi?, 
wifdom  feem  meet,  for  that  purpofe.  1.  Peter  i.  2.  Elecl,  re- 
cording to  the  fore-knowledge  of  God  the  Father.  Mark  xiii.  20-, 
For  the  ElecTs  fake,  whom  he  hath  chofen.  Rom,  xvL  13.  Salute 
Rufus  chofen  in  the  Lord. 

C 


i8 

7.  The  ele&ion  of  God  is  not  grounded  on  good  works  fore- 
feenand  fore-known,  of  thofe  who  are  called  ;  but  is  an  act  of 
fovercign  goodnefs.  2.  Tim.  i.  9.  Not  according  ts  our  works, 
but  according  to  his  purpofe  and  grace,  tuhicb  was  given  us  in 
Chri/l  Jefuf,  before  the  world  began.  x  Eph.  i.  4.  According  as 
he  hath  chofcn  us  in  him,  before  the  foundation  of  the  world,  that  we 
SHOULD  BE  HOLT.  Rom.  viii.  29.  Whom  he  did fore-know> 
he  alfo  did  prcdeftinate  to  be  conformed  to  the  image  of  his  Son. 

8.  Knowledge,  in  the  order  of  nature  is  prior  to  purpofe  or 
decree  :  for  nothing  can  be  decreed  which  is  not  known,  and 
known  to  be  proper  to  be  brought  into  exigence.  But  knowl- 
edge of  the  certain  futurity  of  an  event,  or  fore-knowledge,  is 
grounded  upon  a  decree  to  bring  it  to  pafs  :  for  fuch  decree 
alone  is  the  caufe  of  its  futurity.  A£ts  xv.  18.  Known  unto 
God  are  all  his  works  from  the  beginning  of  the  world  ;  but  his 
works,  in  purpofe  and  defign,  mufl  be  prior  to  fore-knowledge, 
in  order  to  be  its  object. 

9.  Sovereignty  in  God  is  the  right  to  exercife  his  power  in 
giving  being,  capacity  and  happinefs  to  creatures,  and  in  taking 
them  away,  as  feems  good  to  him,  without  being  accountable 
to  them.  Rom.  xi.  34.  Who  hath  known  the  mind  of  the  Lord  ? 
or  who  hath  been  his  counfellor  ? 

10.  In  the  exercife  cf  fovereignty  God,  in  fact,  has  formed 
creatures  with  various  degrees  of  being,  power,  excellence  and 
enjoyment :  and  difpofes  of  them,  in  his  providence,  fome  to 
honor,  and  fome  to  difhonor.  He  creates  Angel^  men  and 
worms.  Some  creatures  he  forms  for  immortality  :  of  thefe, 
fome  are  chofen  to  be  heirs  of  glory,  and  fome  are  left  to  fall 
into  Gn  and  endlefs  ruin.  Others  he  forms  to  come  into  exif- 
tence  and  periih  in  a  day  ;  and,  laitly,  others,  without  percep- 
tion, or  a  capacity  for  pleafure  or  pain. 

1 1.  The  fovereignty  of  God  is  exercifed  in  all  his  operations 
and  a&s.  It  is  perfectly  diftincl:  from  arbitrariness  :  and  is  al- 
ways limited  by  fitnefs  and  wifdom.  There  are  important  rea- 
fons  for  the  diftinctions  which  God  makes  among  his  creatures, 
in  their  formation  and  ufe,  tho'  often  beyond  our  comprehen- 
lion.  Paul  fays,  1.  Tim.  i.  16.  For  this  caufe  obtained  I  mer- 
cy, that  in  mefirjl  Jefus  Chrifl  might  fhow  forth  all  longfuffe ring,  for 
a  pattern  to  them  which  jhall  hereafter  believe  en  him  to  lifc-everlafl- 
ing,  and  there  are  good  reafons  for  every  other  acl:  of  fovereign 
mercy;  as  well  as  for  every  dift.inct.ion  which  is  made  among 
creatures.  Dan.  iv.  35.  He  doth  according  to  his  will  in  the  ar- 
my cf  Heaven,  .  g  the  inhabitants  of  the  Earth  ;  and  none 
can  fay  his  hand,  or  fay  ttuto  him,  what  dofl  thou  ? 

12.  The  fovereignty  of  God  is,  as  explained,  calculated  to 


.'9 

afford  comfort  to  all  who  love  God  and  his  kingdom.  It  is 
matter  of  great  joy  that  all  things  are  under  a  wife  direction  ; 
and  it  is  the  only  ground  of  hope  to  finners.  In  view  of  it,  we 
have  reafon  to  adopt  the  words  of  Chrift,  Mat.  xi.  25.  26.  / 
thank  thee,  0  Father,  Lord  of  Heaven  and  Earth,  becaufe  thou  hajl 
hid  thefe  things  from  the  wife  and  prudent,  and  hajl  revealed  them 
unto  babes.  Even  fo,  Father,  for  fo  it  feemed  good  in  thy  fight. — 
And  the  fublime  adoration  of  Paul,  offered  up  in  view  of  the  fame 
fubjeel:,  I.  Tim.  i.  17.  Now  unto  the  King  eternal,  immortal, 
invifible,  the  Only  Wise  God,  be  honor  and  glory,  forever  and  ever. 
Amen. 


CHAPTER  VII. 

Of  creation — Of  Angels,  their  orders,  their  power,   their  original 
Jlate,  their  trial  with  its  confequences,  their  office  aud  agency— Of 
man  in  his  original  fate,  his  trial  and  fall. 

GOD  is  the  Creator  of  all  things  vifible  and  invifible, 
whether  they  be  thrones,  or  dominions,  or  principali- 
ties or  powers,  whether  they  be  things  in  Heaven  or  things  on 
Earth.     Col.  i.  16. 

2.  Creation  is  the  a£r.  of  God  alone,  producing  fomething  out 
of  nothing.  God  faid,  Let  there  be  light,  and  there  was  light. 
He  fpake,  and  it  was  done  :  He  commanded,  and  it  flood  faft. 
It  is  not  merely  the  formation  of  the  world  out  of  pre-exifting 
materials,  but  alfo  the  production  of  thofe  materials  themfelves. 
Heb.  xi.  3.      Through  faith   we   underf  and  that  the  worlds  were 

framed,  by  the  word  of  God,fo  that  things  which  are  feen  were  not 
made  of  things  which  do  appear. 

3.  God,  at  a  period  unknown,  created  various  orders  of  intel- 
ligent creatures  fuperior  to  man,  who,  in  Scripture,  are  called 
Angels.  They  were  in  being,  at  the  creation  of  this  world  :  for, 
when  God  laid  the  foundations  of  the  Earth,  the  morning  fars 
fang  together,  and  all  the  Sons  of  Godfjoutedforjoy.     Job  xxxviii. 

7.  They  are  defignated  alfo,  by  the  various  names,  thrones,  do- 
minions, principalities  and  powers  ;  which  denote  their  various 
orders,  and  alfo  their  power,  authority  and  excellence.  Col.  i. 
16.  They  are  represented  as  fpiritual  effences,  in  their  origi- 
nal ;  of  great  underftanding  and  ftrength,  and  quick  to  do  the 
will  of  God.  Heb.  i.  7.  He  maketh  his  Angels  fpirits,  his  min- 
iflers  aflame  of  fire.  Pfa.  ciii.  20.  Blefs  the  Lord  ye  his  Angels 
who  excel  in  flrength,  who  do  his  commandments,  harkening  unto  the 
voice  of  his  word. 


20 

4-  The  Angels  were  all  created  holy  and  happy,  and  were  in 
the  immediate  prefence  of  God  in  Heaven.  They  were  for  a 
feafon  in  a  date  of  trial.  What  the  teft  of  their  obedience  was, 
is,  to  us,  unknown.  Some  of  them  were  chofen  to  be  heirs  of 
glory,  who  continued,  by  the  grace  of  God,  faithful,  through  the 
term  of  their  probation,  and  are  now  confirmed  in  a  never-end- 
ing ftate  of  holinefs  and  happinefs'.  Their  election  of  God  is 
manifeft.  I  charge  thee,  fays  Paul  to  Timothy,  i.  Tim.  v.  21. 
Before  God,  and  the  Lord  J  ejus  Chrifl,  and  the  El  eel  Angels. — 
Others  were  left  to  themfelves,  and  they  finned,  became  apoltate 
from  God,  were  call:  out  of  Heaven,  and  are  now  refcrved  in 
chains  under  darknefs  unto  the  judgment  of  the  great  day  :  and 
will  then  be  punifhed,  in  that  everlafting  fire,  which  is  prepared 
for  them.  Jude  6.  Thefe  evil  Angels  are,  in  Scripture,  called 
Devils.  They  are  implacable  enemies  of  God  and  man,  and 
are  forever  accurfed.  Their  gread  leader,  who  was  among  the 
Angels,  in  his  nrft  eftate,  like  Lucifer  fon  of  the  morning 
among  the  other  liars,  is  now  called  the  oldferpent :  and,  by  way 
of  eminence,  the  Devil,  and  Satan.  He  was  far  above  them  in 
power  and  preeminence,  and  now  is,  and  will  be,  as  far  below 
them  in  infamy  and  ruin.  Ifa.  xiv.  12.  How  art  thou  fallen 
from  Heaven,  O  Lucifer,  Son  of  the  morning  ! 

5.  The  office  of  the  Holy  Angels  is  to  minifter  to  Chrift  as 
Mediator,  and  to  the  members  of  his  myftical  body.  They  were 
created  by  him  and  for  hirm  They  are  miniflering  fpirits,  fent 
forth  to  minifler for  them,  luhojhall  he  heirs  of  Salvation.  Heb.  i. 
14.  In  this  character  they  a£led  at  the  creation  of  this  world  ; 
at  the  birth  of  Chrift  ;  at  the  clofe  of  his  temptation  in  the  wil- 
dernefs  ;  at  his  agony  in  the  garden  ;  at  his  reiurreclion  ;  at  his 
afcenfion  ;  and  will  attend  him  at  the  final  judgment.  In  the 
fame  character  they  have  miniftered  to  holy  men,  in  every  age, 
and  will  minifler  to  fuch,  to  the  end  of  the  world  :  and,  in  fo 
doing,  they  execute  the  commands  of  Chrift,  whether  for  cor- 
rection, or  for  fupport,  defence  and  confolation. 

6  The  agency  of  evil  Angels  is  exerted,  in  attempting  to  bring 
difhonor  upon  God  and  ruin  upon  men  ;  in  mifreprefenting  the 
ways,  and  perverting  the  word  of  God ;  in  feducing  men  into 
idolatry  and  herefy  ;  in  tempting  them  to  leave  the  fervice  of 
God  and  to  indulge  the  lufts  of  the  flefh  and  of  the  mind  ;  in 
hardening  them  in  fin,  efpecially  in  the  fin  of  unbelief  •,  and, 
generally,  in  working  in  the  children  of  difobedience.  Alfo,  in 
tempting  and  worrying  the  Saints  -,  ftirring  up  their  lufts  ;  tor- 
menting them  with  doubts  and  fears  ;  leading  them  to  defpon- 
dencyj  and  all,  to  bring  them  to  difhonor  God,  to  wound  re- 
ligion ;  to  prove  (tumbling  blocks  toothers;  and,  as  far  as  may 
be,  to  hinder  their  progrefs  Heaven-ward.  Rev.  xii.  9.  Eph. 
;i.  2.  Luke  xxii.  31. 


21 

7.  In  the  beginning  God  created  the  vifible  Heavens,  the 
Earth  and  the  Seas,  and  all  things  which  are  therein,  within  the 
fpace  of  fix  days  ;  to  each  of  which  was  afligned,  according  to 
the  wildom  of  God,  a  particular  work ;  and,  to  the  hft,  the 
creation  of  man  ;   the  end  and  crown  of  the  whole.     Gen.  i. 

8.  God  created  man  upright ;  in  the  image  of  God  made  he 
him  -,  male  and  female  created  he  them.  He  was  in  the  image 
of  God  as  poifeffed  of  underftanding  to  difcern  betwixt  good  and 
evil ;  of  rectitude  of  heart  to  choofe  the  good  and  refufe  the 
evil ;  and  of  dominion  over  the  creatures.  Eccl.  vii.  29. — 
Gen.  i.  26. 

9.  God  placed  the  man  whom  he  had  made  in  the  garden  of 
Eden,  formed  by  the  munificent  hand  of  the  Creator,  tofurnim 
the  happy  pair  both  fupport  and  delight.  In  the  midft  of  the 
garden  he  placed  two  trees ;  the  tree  of  the  knowledge  of 
good  and  evil,  the  teft  of  his  obedience  *,  and  the  tree  of  life,  the 
pledge  of  immortality. 

10.  God  commanded  the  man,  faying,  Of  the  tree  of  the 
knowledge  of  good  and  evil,  thou  Jhalt  not  eat  of  it,  for  in  the  day 
thou  eatejl  thereof  thou  Jhalt  fur ely  die.  Gen.  ii.  17.  And  this 
threatning  of  death  in  cafe  of  difobedience,  with  the  promife  of 
life  reprefented  by  the  tree  of  life,  which  was  its  fymbol,  in  cafe 
of  obedience,  were,  in  their  nature,  a  covenant  of  works  between 
God  and  the  firft  man  Adam,  in  which,  he  was  acted  with,  and 
acted,  as  the  head  and  reprefentative  of  the  whole  human  race, 
his  future  defcendents,  who  were  to  reap  the  fruits  of  his  obe- 
dience, or  abide  the  confequences  of  his  difobedience,  equally 
withhimfelf.  i.Cor.  xv.  22.  In  Adam  all  die.  Rom.  v.  17. 
By  one  maris  offence  death  reigned  by  one.      14.   Who  (Adam)  is  the 

figure  of  him  that  was  to  come.  18.  As  by  the  offence  of  on*  judg- 
ment came  upon  all  men  to  condemnation  ;  evenfo,  by  the  righteoufnefs 
pfone  the  free  gift  came  upon  all  men  u?itojuJlification  of  life. 

11.  Eve,  our  common  mother,  being  beguiled  by  the  fubtil- 
ty  of  Satan,  through  the  ferpent  the  inftrument  of  his  fraud, 
Took  of  the  fruit  of  the  tree  of  knowledge  of  good  and  evil,  and  did 
eat,  and  gave  alfo  to  her  hufband  with  her,  and  he  did  eat  \  and  fo 
incurred  the  penalty  of  death  for  themfelves  and  all  their  pofter- 
rity.     Gen.  iii.  6. 

12.  The  life  promifed  to  Adam,  in  cafe  of  obedience,  was 
eternal  life,  and  the  death  threatened  in  cafe  of  difobedience  was 
eternal  death  ;  or  an  equivalent  vicarious  fuffering.  The  form- 
er was  of  free  gift ;  the  latter  was  of  debt.  Rom.  vi.  23.  The 
wages  of  fin  is  death,  but  the  gift  of  God  is  eternal  life.  1 .  Cor. 
iv.  7.   What  haft  thou  which  thou  didfl  not  receive  ? 


22 


13.  The  penalty  threatened  will  be  executed,  according  to  its 
true  import,  on  every  individual  of  the  humaft  race  :  on  thofe 
who  do  not  take  benefit  of  the  difpenfation  of  grace  through 
Chi'ifa  perfonaify  ;  and  on  thofe  who  do,  in  Chrift  their  furety  ; 
who  is  made  a  curfe  for  them.  Gal.  iii.  13.  Chrifi  hath  redeem- 
ed us  from  the  curfe  of  the  law  being  made  a  curfe  for  us. 


CHAPTER  VIII. 

Of  fin — its  nature  and  demerit — Original  fin — Depravity. 

SIN  is  that  temper  of  heart  which  (lands  oppofed  to  the 
holy  nature,  or  laws  of  God.  Rom.  viii.  7.  The  carnal 
mind  is  enmity  againfl  God,  for  it  is  not  fubjccl  to  the  law  of  God, 
neither  indeed  can  be. 

2.  The  holy  nature  of  God,  of  which  his  law  is  a  tranfeript, 
is  that  propenlity  of  heart  which  rejoices  in  the  fum  of  good 
which  exiits  in  himfelf  ;  and  which  hath  been,  or  (hall  be, 
communicated  by  him  to  creatures  ;  and  which  is  the  proper 
fource  of  ali  communicated  good. 

3.  External  action  is  not,  by  itfelf,  either  holy  or  finful ;  but 
is  merely  the  evidence  or  proof  of  a  holy  or  finful  heart,  or 
temper.  1.  Sam.  xvi.  7.  The  Lord  feeth  not  as  man  fceth  :  for 
man  looketh  on  the  outward  appearance,  but  the  Lord  looketh  on  the 
heart. 

4.  The  demerit  of  fin  is  not  to  be  eftimated  by  its  adlual  ef- 
fects ;  for  thefe  are  limited  and  controled  by  the  power  and 
wifdom  of  God  ;  but  by  its  proper  nature  and  tendency.  Pfa. 
Ixxvi.  10.  Surely  the  wrath  of  man  pall  praife  thee  ;  the  remain- 
der of  wrath  fi  alt  thou  refrain.  Gen.  1.  20.  But  as  for  you,  ye 
thought  evil  againfl  me,  but  God  meant  it  unto  good,  to  bring  to  pafs9 
as  it  is  this  day  to  five  much  people  alive. 

5.  The  nature  and  tendency  of  fin,  in  itfelf,  is  to  deftroy  all 
good  in  God  and  the  creature.  Pfalm  xiv.  1.  The  fool  hath f aid 
in  his  heart,,  no  God,  Rom.  viii.  7.  The  carnal  mind  is  enmity 
againfl  God.  Rom.  iii.  15,  16.  Their feet  are fwift  to Jhed  blood. 
Definition  and  mifery  are  in  their  ways. 

6.  The  good  fin  tends  to  deftroy  is  infinite  :  of  courfe,  the 
evil  of  fin  is  infinite.  Rom.  vii.  13.  That  fin  by  the  command- 
ment might  become  exceeding  finful. 

7.  God  hates  fin  in  proportion  to  its  demerit  :  that  is  with 
infinite  Jiatred  :  or  with  all  his  heart.     Jere.  xliv.  4.  Howbeit, 


23 

Ifent  unto  you  all  myfervants  the  prophets,  rifing  early  and  fending 
them ,  faying^  Oh,  do  not  this  abominable  thing  which  I  hate. 

8.  If  fuch  infinite  hatred  of  fin  exifls  in  God,  it  is  fit  that  he 
{hould  exprefs  it  :  becaufe  it  is  fit  that  he  fhould  make  himfelf 
known.  Rom.  ix.  22.  What  if  God,  willing  to  fhow  his  wrath 
and  make  his  power  known,  endured  with  much  long-fajfering,  the 
veffels  of  wrath  fitted  to  dtfiruBion  ? 

9.  For  God  to  exprefs  his  wrath  partially,  is  to  mifreprefent 
it.  His  wrath  againft  tinners  is  made  known  by  bringing  on 
them  natural  evil  or  fuffering  ;  infinite  wrath  is  made  known  by 
bringing  on  them  infinite  natural  evil  or  fuffering:  infinite  evil 
in  degree  cannot  be  inflicted  on  them  becaufe  they  are  finite  : 
therefore,  it  behoves  to  be  infinite  in  duration.  2  Theff.  i.  9. 
Who  foall  be  puni/hed  with  everlajling  deft  ruclion  from  the  prefencc 
of  the  Lord,  and  from  the  glory  of  his  power. 

1  o.  Of  thofe  who  perifh,  fome  will  be  greater  finners  than 
others  ;  therefore  their  punifhment,  though  equal  in  duration, 
will  be  unequal  in  degree,  and  proportionate  to  their  feverai 
degrees  of  guilt.  1  Pet.  i.  1 7.  And  if  ye  call  on  the  Father, 
who  without  refpecl  of  perfons,  judgeth  according  to  every  man's 
work,  pafs  the  time  of  your  fojourning  here  in  fear. 

1 1 .  Original  fin  is  the  fin  of  the  firft  man  Adam,  in  taking 
and  eating  the  forbidden  fruit,  in  which  he  broke  the  covenant 
of  works,  under  which  he,  and  his  pofterity  in  him  as  their  re- 
prefentative,  were,  by  divine  appointment,  placed  ;  and  it  is  fet 
to  their  account,  as  deriving  from  him  a  depraved  nature,  in 
which,  as  they  come  into  being,  they  are  united  to  him,  and  be- 
come one  with  him  in  a  univerfal  revolt  from  God.  Job  xiv.  4. 
Who  can  bring  a  clean  thing  out  of  an  unclean  ?  Net  one.  Rom. 
v.  17.  By  one  man's  offence  death  reigned  by  one.  1  Cor.  xv.  47, 
48.  The  firfl  man  is  of  the  Earth,  earthy.  As  is  the  earthy, fuch 
are  they  alfo  that  are  earthy. 

-  12.  The  fentence  of  condemnation  againft  all  men  proceeds 
on  the  ground  of  the  lapfe,  or  the  offence,  but  none  are  punifhed 
beyond  their  perfonal  deferts  as  finners.  Rom.  v.  16.  The 
judgment  was  by  one  [offence]  to  condemnation. 

13.  All  men  as  they  come  into  the  world  are  finners;  be- 
caufe they  have  a  finful  nature  or  temper  ;  and  are  deftitute  of 
holinefs ;  and  this  nature  or  temper  is  in  a  degree,  manifeft  in 
their  earlieft  actions,  and  becomes  more  and  more  fo,  as  they 
advance  towards  maturity.  Pfa.  li.  5.  Behold!  I  was Jbapen  in 
iniquity,  and  in  fin  did  my  mother  conceive  me. 

14.  Men  are  totally  depraved  ;  and,  in  themfelves,  utterly 
helplefs.     By  total  depravity,  however,  is  not  meant,  that  they 


ii 

are  deftitute  of  thofe  natural  affections  which  were  original  in 
man  ;  and,  while  under  due  limitation,  ufeful  in  the  prefent 
ftate  •,  fuch  as  the  conjugal,  parental,  filial,  and  fraternal  affec- 
tions ;  nor,  that  they  are  as  finful  as  poflible  :  but  what  is  meant 
is,  that  they  are  wholly  alienated  from  God  and  holinefs. 
Rom.  iii.  12 — 1 8.  They  are  all  gone  out  of  the  way  ;  they  are  to- 
gether become  unprofitable  ;  there  is  none  that  doth  good,  no  not  one 
— There  is  no  fear  of  God  before  their  eyes.  John  v.  42.  /  know 
you  that  ye  have  not  the  love  of  God  in  you. 

15.  The  impotency  of  man  confifts  in  this,  that  he  cannot  ef- 
fect a  change  of  nature  by  his  own  acts  or  exercifes,  his  reign- 
ing temper  being  wholly  oppofed  to  God  and  holinefs  ;  nor  make 
iatisfaction  to  divine  jultice,  for  his  fins.  John  vi.  44.  AT* 
man  can  come  to  me,  except  the  Father  who  hathfent  me  draw  him. 
Rome  ix.  16.  It  is  not  of  him  that  willeth,  nor  of  him  that  run- 
neth >  but  of  God  that  Jhoweth  mercy.  Rom  v.  6.  When  we  were 
yet  without  Jlrength  in  due  time,  Chrifl  died  for  the  ungodly.  John 
r.   40.   Te  will  not  come  to  me  that  ye  might  have  life. 


CHAPTER  IX. 

Of  the  covenant  of  Redemption,  and  covenant  of  Grace. 

IT  feems  inconfiftent  with  the  holinefs  and  truth  of  God 
to  deliver  finners  from  fuffering  the  penalty  of  the  law, 
in  their  own  perfons  without  an  atonement,  which  fhall  equal- 
ly declare  the  Divine  righteoufnefs.  It  was  clearly  impoflible 
that  the  cup  of  fuffering  fhould  pafs  from  Chrift  the  Surety,  for, 
had  it  been  pofiVole,  his  importunate  prayer  that  it  might  pafs, 
would  have  been  fpecifically  granted.     Mat.  xxvi.  39. 

2.  To  provide  an  atonement  and  righteoufnefs  that  fhould 
fatisfy  the  law,  in  behalf  of  the:  Elect,  employed  the  counfels  of 
the  Eternal  Three,  in  that  ineffable  tranfaction,  called  the  Cove- 
nant of  Redemption. 

3.  In  this  covenant,  the  Sacred  Three  are  reprefented,  in 
Scripture,  as  fuftaining  appropriate  characters.  The  Father,  as 
claiming  fatisfaction  for  his  violated  law  ;  as  giving  the  Elect  to 
the  Son  as  Mediator  ;  as  putting  all  things  under  his  feet;  and 
a,^>  engaging  effectual  fupport.  The  Son,  as  undertaking  the 
work  of  man's  redemption  •,  engaging  to  reveal  the  counfels  of 
God  to  man  ;  in  due  time,  to  affume  human  nature,  in  that  na- 
ture to  obey  the  lav/,  and  make  fatisfaction  to  the  juftice  of 
God,  as  the  head  and  reprefentative  of  all  who  were  thus  given 
him  -,  to  govern  the  world  for  their  fakes,  and,  in  the  endj  to  de- 


liver  up  the  kingdom  to  the  Father.  The  Holy  Ghoft  a$  en- 
gaging to  renew  and  fan&ify  the  redeemed  ;  and  to  dwell  in 
them,  as  the  fanctifier  and  comforter^/  by  the  Father  and  the 
Son.  John  vi.  37.  Eph.  i.  22.  Ifai.  xlii.  4.  Pfa.  xl.  7.  John  i. 
18.  2  Cor.  v.  14.  Col.  i-  16,  17.  Eph.  i.  22.  1  Cor.  xv.  24* 
John  xiv.  26.  xv.  26. 

4.  The  Covenant  of  Grace  is  that  covenant  between  God  and 
Chrift  as  Mediator,  and  the  head  and  reprefentative  of  all  his 
fpiritual  feed,  which,  in  the  Scriptures,  is  contrafted  with  the 
Covenant  of  works  made  with  Adam,  as  head  and  reprefentative 
of  all  his  natural  feed.  It  is,  for  fubftance,  involved  in  the  Cov- 
enant of  Redemption  ;  but,  it  is  diftinguifhable  from  it,  in  that 
it  contemplates  man  as  actually  exifling  and  fallen  \  and  tho' 
made  in  Chrift,  as  all  the  promifes  of  God  are  in  him,  yet  every 
believer,  by  his  own  act,  even  the  atl:  of  Faith,  becomes  per- 
fonally  interefted  in  it,  fo  that  God's  covenant  may  be  faid,  in 
a  ftrict,  and  proper  fenfe,  to  be  with  him:  which  cannot,  in  the 
fame  latitude,  be  faid  of  the  Covenant  of  Redemption.  Thus 
God  fays  to  Abraham  Gen.  xvii.  4.  As  for  me,  behold,  my  cov~ 
enant  is  with  thee. 


CHAPTER  X, 
Of  the  Incarnation  of  Chrift,  his  Perfon,  names ,  and  pre-eminence* 

IN  the  fulnefs  of  time,  fixed  in  the  Divine  counfels,  the 
fecond  perfon  in  the  Sacred  Trinity  took  into  a  perfonal 
union  with  himfelf  the  nature  of  man,  both  foul  and  body  : 
yet  fo,  as  that  the  Divine  Nature  and  the  human  nature  are,  and 
for  ever  will  be,  diftin£fc  and  unconfounded.  Heb.  ii.  16.  For 
■verily  he  took  not  on  him  the  nature  of  Angels,  but  he  took  on  him 
the  feed  of  Abraham,  1 7.  Wherefore  it  behoved  him,  in  all  things , 
to  be  made  like  unto  his  brethren, 

2,  This  wonderful  perfon  was,  by  the  overfhadowing  of  the 
Holy  Gholt,  conceived  in  the  womb  of  the  Virgin  Mary,  who 
was  of  the  fctd  of  David,  and  was  born  of  her,  and  is  very  God, 
and  very  man.  Luke  i.  35.  And  the  Angel  anfwered  and  faid 
unto  her,  the  Holy  Ghoft  fhall  come  upon  thee,  and  the  power  of  the 
Highefl fall  overfmuow  thee  ,  therefore  alfo,  that  holy  thing  which 
jballbeborn  of  thee  fhall  be  called  the  SON  of  God.      I  John  v.  20. 

This  is  the  true  God  and  eternal  life,     Ifai.  liii.  3.  He  is  defpifed 
and  rejected  of  men,  A   LI  AN  of  for  rows  and  acquainted  with  grief 

3.  The  union  of  the  Divine  and  human  natures  into  one 
perfon  implies,  that  Chrift  was  without  fin,  and  this  is  manifeft 

D 


26 

from  the  whole  import   of  the  Scriptures.     Luke  i.  35.  There- 
fore alfo>  that  holy  thing  which  JJjall  be  bom  of  thee,   &c.      I  Pet.  ii. 
22.    Who  did  trfitiy  neither  was  guile  found  in  his  mouth, 

4.  The  names  by  which  this  Divine  perfon  is  known,  in 
Scripture,  are  numerous  :  two  of  them  which  were  ufed  in  the 
Old  Teftament,  and  recognized  in  the  New  Tcftament,  will  be 
noticed.  The  one  is  Michael  the  Archangel.  See  Jude  9,  com- 
pared with  Zech.  iii.  1,  2.  alfo  Rev.  xii.  7.  the  other,  which 
was  the  moil  common  and  appropriate  was  Mefftah ;  or  the 
anointed ;  of  the  fame  import  with  the  name  Chri/l,  in  the  New 
Tcftament.  To  which  is  added  by  direction  of  the  Angel  Ga- 
briel, near  the  time  of  the  conception,  that  of  Jefus>  cr  the  Savior; 
thefe  united,  Jefus  Chrifiy  or,  the  Saviour  anointed \  conflitute  the 
name  by  which  he  is  commonly  defignated  in  the  New  Tefta- 
ment, and  point  out  his  office,  and  his  confecration*  to  office, 
by  the  Father. 

5.  Jesus  Christ  is  the  brightnefs  of  God's  glory,  and  the 
exprefs  image  of  his  perfon.  All  things  were  made  by  him  ; 
and  by  him  all  things  conlift.  He  is  the  Lord  of  Angels  and 
men.  The  Alpha  and  Omega,  the  beginning  and  the  end,  the 
firic  and  the  laft.  The  Wonderful,  the  Counfellor,  the  Mighty 
God,  the  Everlafling  Father,  the  Prince  of  Peace.  The  Judge 
of  the  world.  The  promulgator  and  end  of  the  law.  The  An- 
titype of  the  whole  Jewifh  economy,  apart  from  whom  it  has  no 
meaning  or  ufe  worthy  of  God,  or  important  to  men.  The 
fpirit  of  prophefy  is  teftimony  concerning  him.  He  is  the  au- 
thor and  centre  of  the  whole  of  revelation  ;  and  of  all  things 
vifible  and  invifible.  He  is  the  head  and  Saviour  of  the  body, 
the  Church.  In  all  things  he  hath  the  pre-eminence  ;  and  in 
him  dwelleth  all  the  fulnefs  of  the  Godhead  bodily. 


CHAPTER  XL 

Of  the   Offices  of  Chrif—Chri/}  as   Mediator  fuftains    the  three-. 
fold  character  of  Prophet ,  Priefi  and  King. 

IN  the  office  of  a  Prophet  he  reveals  to  us  the  counfel  and 
will  of  God  ;  r.nd  this  he  does,  in  creation,  which  is  his 
work.  The  Heavens  declare  the  glory  of  God,  and  the  firmament 
Jhbw'etb  his  handy  work.  In  Providence,  which  is  the  uie  to 
which  he  applies  the  world.  Col.  i.  17.  He  is  before  all  ik:ngs9 
and  by  him  dit  things  cvnfifl ;  and  in  his  word.  The  whole  of  re- 
velation is  the  word  of  Chrift  •,  it  is  indited  by  the  Spirit 
of   Chrift.     1  Pet.  i.  11.  Searching  wbatt   or  what   manner  of 


27 

time  the  Spirit  of  Chri/I  in  them  did  fgnify,  Zs'c.  I  lis  name  is 
the  Word  of  God,  and  he  is  fo  in  every  a<St  whereby  he  makes 
known  the  character  and  mind  of  God.  He  is  the  effulgence  of 
God's  glory.  He  is  the  Great  Teacher  who  came  from  God. — 
He  is  the  Truth.  He  alone  is  worthy  to  take  and  unfeal  the 
book  of  God's  decrees.  John  i.  18.  No  man  hath  feen  Godot 
any  time,  the  only  begotten  Son,  who  is  in  the  bofom  of  the  Father, 
he  hath  declared  him. 

2.  Chrifl  acts  in  the  office  of  a  Pried  in  atoning  for  fin — in 
bleffing  his  people — in  pleading  the  merit  of  his  blood  before  the 
throne  of  God  in  their  behalf :  and  in  prefenting  his  redeemed 
Church  without  fpot  to  God  the  Father.  He  is  Riled  our  Great 
Highpriefi,  and  a  Priejl  forever.  He  is  the  fubftance  of  the 
Aaronic  priefthood,  of  which  that  was  but  the  fhadow.  He 
atoned  for  fin  when  he  offered  up  himfelf,  foul  and  body,  upon 
the  crofs,  a  facrifice,  through  the  Eternal  Spirit,  without  fpot  to 
God.  By  this  one  offering  he  declared  the  righteculnefs  of  Godj 
and,  in  behalf  of  his  redeemed  Church,  bore  the  penalty  of  the 
law  and  delivered  them  from  its  curfe,  by  becoming  a  curfe  for 
them.  In  this  character  it  became  him  to  be  holy,  harmlefs, 
undented,  and  feparate  from  finners.  Accordingly,  his  obedi- 
ence was  perfect  even  unto  death ;  and  it  was  made  perfect 
through  fufferings  and  this  obedience,  fo  perfected,  is  the  only 
ground  of  j unification  and  eternal  life  both  for  himfelf,  as  man, 
and  for  all  the  members  of  his  myftical  body. 

3.  Chrift  a£ts  in  the  office  of  a  King  in  employing  the  Holy 
Angels  as  his  miniftering  fervants,  in  ufing  the  world  in  fubfer- 
viency  to  his  Church — in  caufing  all  things  to  work  together  for 
their  good — in  fubduing  his  people  and  making  them  willing 
and  obedient — in  overcoming  the  world — in  controling  and 
conquering  Satan  and  the  powers  of  darknefs — in  raifing  the 
dead  at  the  Laft  Day — in  judging  the  world  both  Angels  and 
men — in  condemning  the  wicked,  and  punifhing  them  in  Hell — 
and,  in  acquitting  the  righteous,  and  rewarding  them  in  Heaven. 


CHAPTER  XII. 

Of  the  Go/pel  offer— its fncerity — its  importance. 

THE  offer  of  pardon,  peace  with  God,  and  eternal  life  is 
made  to  all,  without  diftin&ion,  to  whom  the  Gofpe! 
comes.  Thus  Chrift  proclaims  :  John  vii.  37.  If  any  man 
thirjl  let  him  come  unto  me  and  drink.     See  alfo,  Rev.  xxii.  17. 

2.  It  is  the  command  of  Chrift,  that  the  Gofpel  offer  mould 


28 

be  made  to  all  men.  Thus  he  directs  his  Apoflles  and  Minis- 
ters. Mark  xvi.  15.  Go  ye  into  all  the  world  and  preach  the 
Go/pel  to  every  creature.  1  Tim.  ii.  4.  Who  will  have  all  men 
to  befavedy  and  to  come  unto  the  knowledge  of  the  truth. 

3.  Though  the  external  call  of  theN  Gofpel  extends  to  many, 
and  lhould  be  fent  to  all  -,  yet  none  will  accept  the  call  but 
they  alcne,  who  are  chefen  in  Chrift  Jefus.  Mat.  xx.  16. 
Many  are  called,  but  few  chofen.  John  x.  26.  Te  believe  not,  be- 
caufe  ye  are  not  of  tnyfljeep. 

4.  Though  Chrift  knows  that  none  but  his  own  fheep  will 
hear  his  voice,  yet  his  call  to  others  is  neverthelefs  fmcere  :  for, 
it  remains  true,  that  thofc  who  come  to  him,  he  will  in  no  wife 
calt  out.  A  fmcere  offer  of  a  benefit  may  be  made  to  an  un- 
willing mind,  and  known  to  be  fo,  by  him  who  makes  it. 

5.  Sincerity  of  offer  does  not  fuppofe  or  imply  that  the  offer 
will  be  accepted  ;  nor  does  it  imply  any  obligation  on  the  part 
of  him  who  makes  it,  fuppofmg  him  able,  to  create  a  willing 
mind  in  him  to  whom  it  is  made.  It  is  fufficient,  if  he  defign 
to  make  good  his  offer,  on  its  being  accepted. 

6.  The  Gofpel  offer  to  the  non-elecl:  is  not  only  fmcere,  but 
it  may  be  important,  for  reafons  refulting  from  the  nature  of  the 
Divine  government  :  and  unlefs  it  can  be  fhown,  that  no  fuch 
reafons  can  exift,  it  muft  be  high  prefumption  to  charge  God 
with  trifling,  much  more,  with  injuftice  to  his  creatures. 

7.  There  are  important  reafons  for  offering  the  Gofpel  to 
many  of  the  non-elecl:,  among  which  is  this  *,  that  now  they 
have  no  cloak  for  their  fin  :  and  the  juftice  of  God  in  their  de- 
ilrucl ion  will  be,  on  that  account,  the  more  confpicuous.  John 
xv.  2  2.  If  I  had  not  come,  and  fpohn  unto  them,  fays  Chrift,  they 
had  not  had  fin  ;  but  now,  have  they  no  cloak  for,  their  fin.  2  Cor. 
ii.  15.  For  we  are  unto  God,  fays  Paul,  a  fweet  favour  of  Chrifl 
in  them  that  are  faved,  and  in  them  that  perifh.  1 6.  To  the  one 
we  are  the  favour  of  death  unto  death ,  and  to  the  other  the  favour 
of  life  unto  life,  and  who  is  fufficient  for  thefe  things  ? 


CHAPTER  XIII. 

Of  the   application    of  Redemption — Regeneration — Repentance — 

Faith. 

ALTHOUGH  a  complete  and  glorious  provifion  is  rnadt 
through  the  atonement  and  righteoufnefs  of  Chrift,  fuf- 
ficient for  the  falvation  of  the  whole  world  5  yet,  fuch  is  the 


29 

oppofirion  cf  the  human  heart  to  Ccd,  2nd  to  the  Gofpel  of 
his  grace,  that  none  will  comply  with  the  Gofpel  offer,  unlefs 
renewed  by  the  Holy  GhofL  Chrift  lays,  John  v.  40.  Ye  will 
not  corns  to  me,  that  ye  might  have  life.  John  vi.  44.  No  man  can 
come  to  me,  except  the  Father,  who  hath  fent  me,  drew  him. 

2.  Regeneration,  or  the  new-birth,  is  fuch  a  change  of  heart 
as  is  implied  in  the  prefence  and  indwelling  of  the  Spirit  of  God 
in  the  Soul,  imparting  to  it,  in  fuch  degree  as  feemeth  him 
good,  his  own  holy  nature.  John  iii.  6.  That  which  is  born  of 
theflejhisfiefhy  and  that  which  is  born  of  the  Spirit  is  fpirli.  Col. 
i.  27.  Chrifl  in  you  the  hope  of  glory.  Phil.  ii.  13.  ItisGcdthat 
ivorketh  in  you  both  to  nvill  and  to  do  of  his  good  pleafure.  It  is 
fpiritual  illumination.  Acts  xxvi.  18.  To  open  their  eyes,  and  to 
turn  them  from  darknefs  to  light,  and  from  the  power  of  Satan  unto 
God.  It  is  the  love  of  God  in  the  heart  1  John  iv.  7.  Every 
one  that  loveth  is  born  of  God,  and  knoweth  God.  It  is  a  new  cre- 
ation. 2  Cor.  v.  17.  If  any  man  be  in  Chrifl  he  is  a  new  creature. 
It  is  fanctification  begun.  It  is  palling  from  death  to  life  ;  the 
principle  imparted  is  fpiritual  life,  and  the  beginning  cf  eternal 
life.  Chrift  in  the  heart  is  the  Life.  The  True  God  and  Eternal 
Life.  Phil.  i.  6.  John  xiv.  6.  1  John  v.  20.  It  is  effectual 
calling.  Rev.  iii.  20.  If  any  man  hear  my  voice,  and  open  the 
door,  I  will  come  in  to  him,  and  fup  with  him,  and  he  with  me. 
John  v.  25.  Verily,  verily,  I  fay  unto  you,  the  time  is  coming,  and 
now  is,  when  the  dead  Jkall  hear  the  voice  of  the  Son  of  God,  and 
they  that  hearfhall  live.  As  an  effect,  it  is  life  and  action  in  the 
fubject.  //  is  God  that  worheth  in  you  to  do.  It  does  not  imply 
lofs  or  diminution  of  liberty.  It  is  God  th&t  worheth  in  you  to  ivill. 
The  agent  producing  this  work  is  the  Holy  Ghoft,  and  the  means 
or  inftrument,  in  active  ccnverlion,  is  the  word  of  God.  James 
i.    18.   Of  his  own  will  begat  he  us  by  the  word  of  truth. 

3.  Repentance  is  that  exercife  of  the  new  bcrn  foul  which 
confifts  in  felf-loathing  for  fin,  in  view  of  the  fpotlefs  purity 
and  holinefs  of  God,  and  as  committed  againft  God,  with  pur- 
pofe  of  heart  to  forfake  it.  Thus  Job  expreffes  his  penitence  ; 
Job  xlii.  5.  6.  I  have  heard  of  thee  by  the  hearing  of  the  ear,  but 
7iow  mine  eye  feeth  thee,  Wherefore  I  abhor  myfelf,  and  repent  in 
duft  and  a/Joes.  And  David  his  :  Pfa.  Ii.  4.  Againfl  thee,  thee 
only,  have  Ifnned,  and  done  this  evil  in  thy  fight.  It  is  not  forrow 
for  fin  coniidered  fimply  as  an  event,  Which  may,  and  will,  be 
overruled  for  good.  New,  therefore,  fays  Jofeph  to  his  brethren, 
Gen.  xlv.  5.  Be  not  grieved nor  angry  with  yourj elves,  that  ye  fold 
me  hither,  for  God did  fend  me  before  you  to  preferve  life.  Noras 
expofing  the  (inner  to  punifhment.  Mat.  xxvii.  4.  Judas  re~ 
pented  him  felf,  faying,  Ihave  fmned,  in  that  I  have  betrayed  the 
innocent  blood,  but  in  horror  of  inind  he  went  and  hanged  himfclf, 
and  went  to  his  own  place. 


3« 

4.  Faith,  in  general,  is  afient  to  a  propofition,  afferting  or  de- 
nying a  fact,  as  true,  on  teftimony.  It  always  implies  confi- 
dence in  the  moral  character  of  the  witnefs. 

Faith  in  God  is  afTent  to  a  propofition,  refpecting  a  fact  or 
doctrine,  as  true,  on  the  teftimony  of  God,  refulting  from  an 
affectionate  confidence  in  his  perfect  and  immutable  rectitude 
or  goodnefs.  Heb.  xi.  6.  He  that  cometh  to  God  mufl  believe  that 
he  is,  and  that  he  is  a  rcwarder  of  them  that  diligently  feek  him. 

Faith  in  Chrift  is  receiving  him  on  the  teftimony  of  God,  as 
the  faithful  and  true  witnefs,  and  the  great  teacher  fent  from 
God,  with  reft  of  foul  on  him  as  an  all-fufficient  Saviour.  Gal. 
v.  6.  For  in  Jefus  Chrifl  neither  circumcifion  availeih  any  things 
nor  uncircumcifion,  but  faith  which  worketh  by  love.  John  i.  1 2. 
As  many  as  received  him,  to  them  gave  he  power  to  become  the  fans 
of  God,  even  to  them  that  believe  on  his  name.  Faith  is  to  believers, 
in  this  world,  inflead  of  fight.  They  endure  as  feeing  him  who 
is  invifible.  Heb.  xi.  27.  To  the  eye  of  faith  things  unfeen 
are  prefented  as  real  and  infinitely  folemn  and  important.  Faith 
is,  as  it  were,  their  fubltance  and  evidence.  Heb.  xi.  1.  It 
governs  and  animates  the  Chriftian's  walk  through  life.  2  Cor. 
v.  7.  Things  ieen  and  temporal,  with  them  loofe  their  afcen- 
dency  •,  they  become  ft  rangers  and  pilgrims  on  the  Earth  ;  and 
they  feek  a  better,  even  heavenly  country.  It  is  the  act  which 
unites  the  believer  to  Chrift,  fo  as  to  become  one  with  him.  It 
entitles  him,  through  grace,  to  all  the  benefits  of  Chrift's  pur- 
chafe — to  pardon  of  fin  through  his  atonement — to  juftification 
through  his  righteoufnefs — to  adoption — to  peace  with  God — 
to  fanctification  through  the  Spirit — to  grace  to  perfevere,  and 
to  the  final,  complete  and  eternal,  enjoyment  of  God. 


CHAPTER  XIV. 

Of  the  benefits  cf  redemption — Pardon  of  fin — Juflification — Adop- 
tion— SanBification — Peace  with  God — Hope  — Joy — Effcatious 
grace — Perjeverance. 

THE  pardoning  of  fin  is  a  gracious  act  of  God  in  behalf 
of  believers,  acquitting  them  from  guilt  and  punifh- 
ment,  on  account  of  the  atonement  which  Chrift  has  made 
to  the  juftice  of  God,  in  their  room  and  ftead.  Rom.  iii.  25. 
Whom  God  hath  fet  forth  to  be  a  propitiation,  thro  faith  in  his  blood, 
to  declare  his  righteoufnefs,  for  the  remjjjton  of  fns.  It  is  a  gra- 
cious act,  though  complete  fatisfaction  is  made  ;  becaufe,  the 
perfonal  ill-defert  of  believers  remains,  becaufe  the  fatisfactioa 


3i 

made  is  not  of  their  own  providing  or  making,  and  becauf.% 
faith  itfelf,  which  interefts  them  in  it,  is  the  gift  of  God.  Eph. 
ii.  8.  By  grace  are  ye  faved  thro  faith  and  that  not  of  yourf elves,  it 
is  the  gift  of  God. 

2.  Juftification  is  an  acl  of  God  as  judge  declaring  believers 
to  be  righteous,  or  right  with  the  law,  on  account  of  the  righ- 
teoufnefs of  Chrift,  in  which  they  are  interefted  by  faith,  and 
accepting  and  treating  them  as  fuch.  Rom.  x.  4.  Chrift  is  the 
end  of  the  laivfor  righteouj hefs,  to  every  one  that  believeth.  It  is  a 
gracious  a£t,  becaufe  it  is  not  grounded  on  perfonal  obedience, 
or  good  works.  Rom.  iii.  28.  Therefore  we  conclude  that  a  ma?i 
is  jufifed  by  faith  without  the  deeds  of  the  law.  Faith  itfelf  is  not 
the  ground  of  juftification  confidered  as  a  good  work  $  but  juf- 
tification is  through  faith,  as  the  act  which  forms  the  union  be- 
tween Chrift  and  believers,  in  which,  the  righteoufnefs  of  Chrift 
is  fet  to  their  account.  It  is  of  faith  that  it  might  be  by  grace. — 
Rom.  iv.  16.  They  are  juftified  by  works,  no  otherwife  than 
as  good  works  are  the  proper  evidence  of  the  reality  of  faith. 
James  ii.  18.   Show  me  thy  faith   without  thy  works;  and  I  will 

Jhow  thee  my  faith  by  my  works,      17.  Faith  without  works  is  dead, 
being  alone. 

3.  Adoption  is  a  gracious  act  of  God  conftituting  believers, 
in  their  effectual  calling,  to  be  his  fons  ;  heirs  of  God,  joint 
heirs  with  Chrift,  and  heirs  of  all  things  ;  and  treating  them  as 
fuch,  by  fending  forth  the  Spirit  of  his  Son  into  their  hearts, 
crying  Abba,  Father ;  and  by  bellowing  upon  them,  in  due  time, 
the  Heavenly  inheritance.  1  John  iii.  2.  Beloved,  now  are  we 
the  fons  of  God.  1  Cor.  iii.  at  the  clofe.  All  are  yours,  and  ye  are 
Chrift' s,  and  Chrift  is  God's. 

4.  Sanctification  is  the  work  of  the  Holy  Spirit ;  or,  it  is  his 
prefence  in  the  hearts  of  believers ;  enlightening  their  under- 
standings to  difcern  the  excellency  of  Chrift  and  divine  truth  ; 
fpiritualizing  their  affections  ;  conftraining  their  wills  ;  con- 
vincing them,  more  and  more  of  fin  *,  fubduing  their  corrup- 
tions ;  encreafing  their  humility ;  invigorating  their  faith  -, 
weaning  them  from  the  world  \  animating  their  hope ;  produ- 
cing in  them  the  peaceable  fruits  of  righteoufnefs  ;  giving  them 
the  earneft  of  the  Heavenly  inheritance  ;  and  meetening  them, 
more  and  more,  for  the  full  enjoyment  of  it.     2.  Thes.  ii.  13. 

5.  Peace  with  God  is  that  calm  ftate  of  mind  which  refults 
from  an  unreferved  fubmiflion  of  the  foul  to  God,  to  which  we 
are  brought,  by  the  effectual  working  of  his  power,  in  genuine 
converfion.  It  is  the  fruit  of  the  Spirit ;  and,  as  far  as  perfect- 
ed, it  is  the  end  of  the  controverfy  which  the  natural  man  main- 
tains againfc  God,  as  a  holy  and  fin-hating  God.     It  does  not 


3* 

originate  from  a  hope  that  we  are  forgiven,  and  become  the  ob- 
jects of  God's  favor ;  but,  from  a  fenfe  of  his  excellence;  of 
our  own  vilenefs  and  ill-defert  as  finncrs  juftly  condemned  by 
his  holy  law  ;  and  of  his  fovereign  right  to  caft  us  off  forever. 
It  is  a  reft  of  foul  in  God,  even  wherbwe  may  view  ourfelves  as 
expofed  to  his  wrath  and  curfe.  It  is  a  fbte  of  comfort,  and 
even  joy  in  God,  without  any  vifible  caufe  cr  reafon,  connected 
with  our  own  happinefe.  In  this  ftate  of  foul,  we  Can  fay  with 
the  Pfairnift.  Tf?.  yevii.  i.  The  Lord  reigneih,  let  the  Earth 
rejoice. 

6.  Hope  is  a  profpe£t  of  future  good,  cenfjdered  as  attaina- 
ble. The  chriftianhepe  is  a  profpecr,  of  the  future  good  which 
God  propofes  to  our  acceptance,  confidered  not  only  as  attain- 
able, but  certain,  on  embracing  the  promife  which  fecures  it. — 
There  is  a  foundation  laid  for  chnftian  hope,  at  firft  conversion  ; 
but  fenfible  exercifes  of  it  do  not  commonly  arife  till  afterwards. 
It  refults  from  a  diftincr.  view  of  the  nature  of  the  good  promif- 
^d  •,  and  of  the  character  to  which  the  promife  is  made,  and 
from  confeioufnefs,  on  due  examination,  comparing  curfelves 
with  the  description  of  it  in  the  word  of  God,  that  we  are  of 
that  character.  It  is,  in  every  degree  of  it,  in  the  nature  of  an 
aflured  hope.  The  nature  of  the  good  promifed,  and  the  char- 
acter to  whom  the  promife  is  made  are  defcribed  by  the  Spirit 
of  truth  with  clearnefs  and  certainty;  the  promife  itfelf  is  infalli- 
ble ;  and  the  only  doubt  can  be,  whether  we  are  of  that  char- 
acter ;  and  this  may  certainly  be  known,  if  we  are  diligent  and 
faithful  to  ourfelves.  Rom.  v.  3,  4.  Knowing  that  tribulation 
"jjorketh  patience  ;  and  patience ;  experience;  and  experience,  hope. 
Heb.  vi.  11.  We  defire  that  every  one  of  you  dojhciv  the  fame  dili- 
gence, to  the  full  affurance  of  hope  unto  the  end. 

7.  Joy  is  delight  in  prefent  good.  It  is  the  confummation 
and  end  of  hope.  For  what  a  manfeeth,  why  doth  lie  yet  hope 
for  ?  Joy  in  God  is  delight  in  him  as  a  prefent  good ;  dwel- 
ling in  the  heart  by  his  Spirit,  as  the  Shechinah  dwelt  in  die 
temple  of  old.  1  Cor.  iii.  16.  Know  ye  not  that  ye  are  the  tem- 
ple cf  God,  and  that  the  Spirit  of  God  divelieth  in  you  ?     A  degree 

«  of  joy  attends  every  degree  of  hope  ;  and,  when  the  hope  is  af- 
fured,  it  is  unfpeakably  great.  Rom.  xii.  12.  Rejoicing  in  hope. 
It  alfo  attends  every  degree  of  faith ;  becaufe,  faith  is  the  fub- 
Jlance  of  things  hoped  for  *,  and  the  objects  of  it  are,  in  a  degree 
proportioned  to  the  degree  of  faith,  actually  prefent  in  tjje  foul. 
Phil.  i.  25.  And  having  this  confidence,  I  know  that  I  fi all  abide 
and  continue  with you  all,  for  your  furtherance  and  joy  cf  faith. — 
1  Pet.  i.  8.   Believing,  ye   rejoice    nith  akable   and  full  of 

glory.     It  i$    a    fruit  of  the  Spirit,  who   is  the  earneft  of  the 
Heavenly  inheritance,  and  is  itfelf  a  foretafte  or  anticipation  of  it. 


33 

* 

8.  By  efficacious  grace  is  meant,  that  grace  in  the  heart  is 
of  fuch  divine  energy  and  power,  as  effectually  to  fubdue  the 
{inner ;  and  to  bring  into  captivity  every  thought  to  the  obedi- 
ence of  Chrift.  The  heart  of  the  unregenerate  finner  is  wholly 
oppofed  to  God,  becaufe  deftitute  of  grace  ;  but  the  regenerate 
ceafe  to  be  oppofed  fo  far  as  grace  operates  in  the  heart,  be- 
caufe its  nature  is  to  make  them  willing  and  obedient.  Pfa. 
ex.  3.  Thy  people  Jhall  be  willing  in  the  day  of  thy  power.  In 
making  the  fubjects  willing,  it  is  not  oppofed  to  freedom,  any 
more  than  any  other  motive  is,  which  has  power  fufficient  to 
engage  the  will.  On  the  contrary,  it  is  the  fource  of  all  that 
freedom  which  is  worth  enjoying,  or  Which  is  any  privilege,  or 
prerogative  of  a  rational  agent,  freedom  in  God's  fervice.  John 
viii.  34.  Whofoever  committeth fin  is  thefervantoffn.  36.  If 
the  Son  Jhall  tn::ke  you  free,  ye  /hall  be  free  indeed. 

9.  By  the  perfeverance  of  the  faints  is  meant,  that  there  is  an 
infallible  connection  between  the  firft  acl:  of  faith  in  the  be- 
liever, and  his  abiding  in  the  faith  to  the  end  of  life  5  and  be- 
tween his  fo  abiding,  and  his  eternal  falvation.  The  promife  of! 
falvation  is  made  to  the  believer.  He  that  believeth  Jhall  be faved. 
His  falvation  is  certain  by  promife,  when  he  becomes  a  believ- 
er. It  is  equally  certain,  that  he  alone  (hall  be  faved  who  en- 
dureth  to  the  end.  Hence  it  is  as  certain,  that  every  believer 
will  endure  to  the  end.  Rom.  viii.  29.  Whom  he  did  foreknow, 
them  he  alfo  did  predflinate  to  be  conformed  to  the  image  of  his  Son  ; 
moreover,  whom  he  did  predefii?iate,  them  he  alfo  called  ;  and  whom 
he  called,  them  he  alfo  jujlified;  and  whom  he  jufiified,  them  he  alfo 
glorified.  Rev.  ii.  10.  Be  thou  faithful  unto  death,  and  I  will 
give  thee  a  crown  of  life.  Heb.  x.  39.  We  are  not  of  them  that 
draw  bach  to  perdition,  but  of  them  that  believe  to  the  faving  of  the 
foul. 

The  final  perfeverance  of  the  faints  refls  not  at  all  on  the 
(lability  of  their  own  wills,  or  on  the  indefecubility  of  grace, 
but  wholly  on  the  liability  of  God's  promife  in  the  covenant  of 
grace.  John  vi.  37.  All  that  the  Father  hath  given  me  Jhall 
come  to  me  ;  and  he  that  cometh  to  me,  I  will  in  no  wife  cafi  out.  — 
Nor  does  it  admit,  though  final  falvation  be  fecured  to  believers, 
that  they  may,  at  times,  be  wholly  deftitute  of  grace  ;  for  the 
Holy  Gholl  is  given  them,  to  abide  in  them  forever.  1  John 
iii.  9.  Whofoever  is  born  of  God  doth  not  commit  fin,  for  his  feed 
rcmaineth  in  him,  and  he  cannot  fin,  becaufe  he  is  bom  cf  God. 


G 


CHAPTER  XV. 

Of  the  evidence  of  grace,  both  in  ourfclves  and  others. 
RACE  as  it  exifts  in  us,  'lies  in  the  affections  ;  or,  it  is 
the  Chriftian  temper.     The  nffe'ftions,  as  theyexift  in 
E 


34 

US,  are  known  to  be  what  they  are,  not  by  any  procef3  of  reas- 
oning, but  by  confcioufnefs,  or  intuition.  Whether  they  are 
hoi--  ., lions,  however,  can  be  known  only   by  com- 

paring them  with  the  proper  itandard,  and  that  ftandard  is  the 
word  of  v  tions  whicli^  are  the  fruit  of  the  fpirit 

ice,  long-fufFering,  gentlenefs,  goodnefs,  faith, 
'ice.  But  not  every  kind  of  affections  * 
go  under  thefe  names,  are  the  fruit  of  the  fpirit  ;  nor  is  every 
kind  of  love  to  God,  joy  in  God,  truft  in  God,  &c.  the  fruit  of 
the  fpirit.  But  fuch  only  of  which  God,  viewed  in  his  true 
\  in  his  wordj  is  the  direct  object.  We 
may   I  ioiis  that  we  exercife  love  to   God,  trult  in  God, 

and  joy  in  Gqcj ;  but  whether  God,  in  his  true  character,  be 
the  direct  object  or  not,  can  be  known  only  by  the  fcriptures 
rightly  undedtood  and  applied.  Thbfe  affections  which  are  the 
fruit  o  n,  fuggeffcion  or  fuppofed  revelation,  are  fpu- 

rious,  enthu'iicutic  and  wholly  felfifti;  being  built  on  the  falfe 
hope  that-  we  are  born  again,  and  are  the  favorites  of  heaven  *, 
and  they  will  be  utterly  extinct,  fo  foon  as  the  delufion  is  re- 
moved. The  proper  teft  that  our  affections  are  genuine,  both 
to  ourfeives  and  others,  and  without  which  there  can  be  no 
evidence  at  all,  is  perfevering  and  univerfal  obedience  to  the 
will  of  God,  as  revealed  in  the  fcriptures.  John  xiv.  15.  If  ye 
love  me  keep  my  commandments.  1  John  v.  3.  This  it  the  I 
God)  that  we  keep  his  commandments,  and  his  commandments  are 
not  grievous.  By  perfevering  obedience  is  not  meant  fmlefs 
obedience;  for  to  this  none,  in  the  prefent  life,  attain.  What 
is  meant  is,  a  g  Ik  with  God.     Sin,  however,  that  gains 

the  will,  arid  appears  in  outward  act,  and  efpecially  grofs  fin, 
will  diminilh,  and  often,  for  a  feafon,  wholly  annihilate  the  evi- 
dence of  grace  ;  and  that  evidence  cannot  be  regained,  but  by 
repentance  and  reformation.  The  evidence  of  grace,  therefore, 
muft  be  in  exact  proportion  to  the  regularity  of  our  walk.  So 
far  as  love  is  perfected,  it  produces  perfect  obedience  in  exter- 
nal acts  and  perfect  love,  and  that  alone  cafteth  out  fear.-— 
c :  it  is  that  full  arTurance  of  hope  is  often  intermitted,  and 
is  ufually,  at  any  one  time,  of  fhort  duration.  Sins  of  daily  in- 
curfion,  unlefs  daily  repented  of,  cannot  fail  to  obfeure  the 
evidence  of  grace. 

2.  ]  of  grace  in  others   is  wholly  from  external  walk. 

The  affections  in  which  grace  exiits,  can  themfclves  be  known 
only  to  him  who  tries  the  reins  and  the  heart,  and  to  him  who  is 
the  fubject  of  them;  others  can  know  them  only  by  their 
rnal  walk  includes  not  only  external  morality,  a 
public  profellion  of  faith,  and  a  regular  attendance*  en  ail  intti- 
tuted  duties ;  but  the  whole  of  that  conversion  which  mows  a 


1L 

life  of  faith,  weanednefs  from  the  world  and  heavenhr-minded- 

nefs.  This  evidence  with  refpe6r  to  molt  good  rrrefl  is  doubt- 
ful ;  with  refpedt  to  fome,  however,  it  is  entirely  fatisfa&ory  ; 
but  is   never  infallible.      I  Cor.  iv.  5.   Judge    not),  e  the 

time;  before  the  Lord  come  ;  who  both  will  bring  ty  light  tin  hidden 
things  ofdarknefS)  and  iviil  make  mdntfefl  the  coiihfels  of  the  hearts, 
and  then  Jbali  every  man  have  praife  of  God. 


CHAPTER  XVI. 

Of  a  fate  of  trial — Of  death — Of  the  refurreclion — Of  the   laf 
judgment — Of  Heaven — Of  Hell. 

A  DAM  for  himfelf  and  all  his  pofterity,  the  fecond  A- 
'  jLjL  dam  excepted,  were,  by  divine  conftitution,  placed  in 
a  (late  of  trial,  under  the  covenant  of  works,  the  condition  of 
which  was,  no  'and  LIVE.  The  good  promifed  was  eternal 
life,  and  the  evil  threatened  was  eternal  death.  In  this  trial  man 
failed  of  obedience,  and  incurred  the  penalty.     In  Adam  all  die. 

By  the  covenant  of  grace  made  in  Chrift   man  is  once  more 
brought  into  a  falvable  Ttate  ;  and  though  he  is  flill  under  con- 
demnation, and  a  prifoner  of  juflice,  yet  he  is  a  prifoner  of  hope. 
Zech.  ix.  12.   Tur?i  ye   tothefrong  hold  ye  prifoner s  of  hope.     In 
this  covenant  the  condition  is,  believe  and  be  faved. 

Under  the  covenant  of  grace,  the  abounding  of  fin,  in  addi- 
tion to  the  firit  offence,  is  no  bar  to  falvation  %  and  the  chief  of 
Tinners  may,  on  the  propofed  condition,  obtain  it.  He  that 
be  lie  vet  h  Jhall  be  faved. 

The  time  of  probation  to  each  individual  continues  fo  long  as 
he  is  in  a  falvable  ftate,  but  never  beyond  the  prefent  life  ;  and 
it  may  end  before  life  is  ended  \  as  in  cafe  of  thofe  who  are 
judicially  hardened,  or  have  committed  the  fin  unto  death  ;  for 
fuch  are  not  in  a  falvable  ftate  ;  their  final  doom  is  irrevocably 
fixed.  Johnviii.  21.  Eccl.  ix.  ic.  Luke  xvi.  26.  Rev.  xxii. 
11.     Mat.  xii.  32. 

2.  Temporal  death  is  the  diflblution  of  the  connexion  between 
the  foul  and  the  body  5  on  which,  the  foul  or  fpirit  goes  to  God 
who  gave  it,  and  the  body  returns  to  the  duft  from  whence  it 
was  taken.  This  great  change,  or  what  is  equivalent  to  it,  is 
the  lot  of  all  men.     Heb.  ix.  27.     1  Cor.  xv.  52. 

At  death,  the  fouls  of  the  righteous  will  be  freed  from  fin, 
and  perfected  in  holinefs  5  they  will,  in  a  moment,   be  in  the 


prefence  of  Chrift,  and  will  enter  into  a  ftate  of  endlefs  happi- 
nefs  *,  and  the  fouls  of  die  wicked  will  enter  on  a  ftate  of  end- 
Jefs  mifery ;  which,  with  refpect  to  them  both,  will  be  confum- 
mated  at  the  refurrection.  Their  bodies  will  diflblve  to  their 
original  duft.  Thofe  of  ihc  righteous  will,  while  they  reft  in 
their  graves,  be  dill  united  to  Chrift;  and  thofe  of  the  wicked 
will  berefervedto  wrath.     Luke  xxiii.  43.  xvi.  23. 

3.  At  the  great  and  laft  day,  when  the  trump  of  God  fliall 
found  the  alarm,  Arife  ye  dead  and  ccme  to  judgment ,  the  bodies 
of  both  the  righteous  and  the  wicked  Avail,  by  the  power  of 
Chrift,  be  raifed  to  life  again.  Thofe  of  the  righteous  will  be 
raifed  in  glory,  incorruptible  and  immortal,  and  fafhioned  like 
unto  Chrift's  glorious  body  ;  and  thofe  of  the  wicked  will  be 
raifed  to  fhame  and  everlafting  contempt.  The  fouls  and  bodies 
of  each  fhall  be  reunited  never  to  be  feparated  more.  The  fame 
bodies,  which  were  laid  in  the  grave,  fo  far  as  to  conftitute  the 
raifed  the  fame  perfons,  fliall  be  raifed  from  the  dead.  The 
body  of  Chrift  raifed  was  the  fame  as  that  crucified  \  and  the 
bodies  of  the  faints  which  were  raifed,  at  Chrift's  refurrection, 
were  the  fame  as  thofe  which  were  laid  in  the  graves,  or  they 
would  not  have  been  faid  to  come  out  of  their  graves.  Dan. 
xii.  2.     John  v.  28,  29, 

4.  There  is  a  day  or  period  coming  in  which  God  fliall  judge 
the  world,  both  Angels  and  men,  in  righteoufnefs,  by  Jefus 
Chrift,  at  his  fecond  coming  ;  when  he  fliall  appear  in  his  own 
glory,  in  the  glory  of  the  Father,  with  the  holy  Angels.  Chrift, 
as  mediator,  will  judge  the  world.  For  God  hath  appointed  a 
day  in  ivhich  he  will  judge  the  world  in  righteoufnefs ",  by  that  man 
whom  he  hath  ordained,  Acts  xvii.  31.  The  day  or  period  will 
be  of  fufficient  duration  to  declare  to  finite  intelligences  the 
righteoufnefs  of  God ;  for  it  is  the  day  of  the  revelation  of  the 
righteous  judgment  of  God  :  to  make  this  known  is  its  ob- 
ject and  defign.  The  time  when,  is  hid  in  the  counfels  of  God 
"from  all  creatures.  Mat.  xxiv.  36.  But  of  that  day  and  hour 
knoweth  no  man,  no,  not  the  Angels  in  heaven,  but  my  Father  only. 

The  rule  of  judgment  to  thofe  who  have  enjoyed  the  word  or 
the  written  law  of  God,  wrill  be  that  word  or  law  ;  and  to  thofe 
who  have  not,  it  will  be  the  law  written  in  the  heart.  Rom.  ii. 
12.  For  as  many  as  have  firmed  without  law,  fhall  alfoperi/h  with- 
cut  law  ;  and  as  many  as  have  fmned  in  the  law  fiall  be  judged  by 
the  law*  14.  For  when  the  Gentiles  which  have  not  the  law  do, 
by  nature,  the  things  of  the  law,  thefc  having  not  the  law,  are  a  law 
unto  ihemf elves.  1 5 .  Who  fhow  the  work  of  the  law  written  in 
their  hearts. 


The   righteous  will  be  acquitted  on  the  ground  of  Chrift's 


37 

atonement  ;  they  will  be  juftified  on  the  ground  of  his  righ- 
teoufnefs  ;  and  will  be  rewarded  according  to  their  works  ; 
the  wicked  will  be  condemned  on  the  ground  of  the  lapfe  or  of- 
fence, and  will  be  punifhed  as  that  offence  hath  abounded  in 
wicked  works.  The  fentcnce  of  the  judge,  in  cafe  of  the  righ- 
teous, will  be,  Come  ye  biffed  of my  Father  inherit  the  kingdom, 
prepared  for  you,  from  the  foundation  of  the  world',  and,  in  cafe  of 
the  wicked,  Go  ye  curfed  into  everlafingfire,  prepared  for  the  Devil 
and  his  Angels.  Rom.  v.  18.   Rev.  xx.  12.  Mat.  xxv.  34,41. 

5.  Heaven  is  that  perfect  ftate  of  reft  and  joy  in  God  which, 
in  fcripture,  is  called  evcrlafting  life  ;  and  which  includes  all 
m<) nner  of  life,  of  the  foul,  fpirit  and  body,  which  can  be  any 
perfection  or  blefledncfs.  It  is  the  inheritance  of  Angels  and  of 
all  the  faints,  and  the  inheritance  is  God  himfelf.  It  is  given 
to  Chrift  and  to  all  the  members  of  his  myftical  body,  in  the 
covenant  of  redemption.  Chrift  is  appointed  to  be  the  heir  of 
all  things  :  Heb.  i.  2.  and  his  members  joint-heirs  with  him. 
Rom.  viii.  17.  The  fum  of  the  covenant  of  grace  is  exprerTed, 
Lev.  xxvi.  12.  in  thefe  words,  /  will  be  your  God  and  yefhall  be 
my  people.  God  is  their  inheritance,  and  he  vouchfafes  to  make 
them  his.  Deut.xxii.9.  The  Lord's  portion  is  his  people;  Jacob  is  the 
lot  of  his  inheritance.  It  is  a  ftate  of  freedom  from  all  pain.  Rev. 
xxi.  4.  The  blefTed  inhabitants  fhall  all  be  perfectly  conformed 
to  God,  in  their  affections,  volitions  and  actions  ;  his  will  in  all 
things  fhall  be  done.  Their  joy,  confifting  in  the  moft  blefTed 
communion  between  God  and  them,  and  with  each  other,  will 
be  confummate.  The  union  between  Chrift  and  his  members 
will  be  perfected,  fo  that  they  will  have  become  one  perfetl  man, 
the  meafure  of  the  itature  of  the  fulnefs  of  Chrift.  Eph  iv. 
13.  The  man  Chriit  Jefus  will  forever  remain  one  perfon  with 
the  fecond  perfon  of  the  Godhead  ;  and  his  members  will  for- 
ever remain,  in  a  fenfe,  one  with  him,  their  glorious  head  ;  and 
the  joy  refulting  from  hence,  to  the  human  nature  of  Chrift,  and 
to  the  faints  in  light,  will  be  an  exprefllcn  of  the  bieiTednefs  of 
the  Triune  God,  as  perfect  as  can  be  effected,  in  the  progrefs  of 
eternal  ages,  by  his  infinite  power,  wifdom  and  goodnefs. — 
Their  eternal  ftate  fhall  be  joy,  and  their  eternal  work  praife. — 
I  Cor.  ii.  9.  Eye  hath  not  fee n,  nor  ear  heard,  nor  have  entered 
into  the  heart  of  man,  the  things  which  God  hath  prepared  for  them 
that  love  him  ;  but  God  hath  revealed  them  unto  us  by  his  fpirit. 

6.  Hell  is  that  ftate  of  eternal  torment,  which  is  called  eter- 
nal death;  the  wages  of  fin,  the  portion  of  all  the  wicked.  It 
confifts  in  an  eternal  and  utter  feparation  from  God  and  ail 
good — in  the  unreftrained  rage  of  malignant  pafiions,  hatred, 
malice  and  rage  again  ft  God  and  one  another  •,  and  in  the  pof- 
fitive  infliction  of  wrath  from  the  hand  of  the  Almighty.     It  is 


3« 


reprefented  by  the  worm  that  never  dies,  and  by  the  fire  that 
never  (hall  be  quenched;  by  everlafling  fire,  and  by  a  lake  of 
fire  burning  with  brimftone.  Whether  the  wicked  in  hell  will 
be  tormented  with  elementary  fire,  or  not,  is  immaterial.  Thus 
much  is  certain,  that  the  fpirit  of  truth  would  not  reprefent  the 
torments  of  the  damned  beyond  their  ^reality,  by  thefe  dreadful 
images ;  nor  fill  the  minds  of  men  with  vain  fears.  On  the 
contrary,  no  representation  to  a  finite  mind  can  give  an  ade- 
quate conception  of  the  difplay  of  that  wrath  of  the  Almighty 
which  {hall  exhibit  the  ftrength  of  his  oppofition  to  fin. 

Such  is  the  difference  which  {hall  be  put  between  the  righ- 
teous and  the  wicked — between  him  that  ferveth  God  and  him 
that  ferveth  him  not. 

'      Oh ,  that  they  were  wifej  that  they  underjlood  this,  that  they  would 
eonfider  their  latter  end. 

CHAPTER  XVII. 

Of  the  means  if  grace — their  nature — their  importance* 

MEANS,  in  general,  are  thofe  things  which  are  employ- 
ed by  a  voluntary  agent,  in  the  production  of  any 
work  or  erTe£t.  Confequently,  means  are,  in  themfelves,  des- 
titute of  power  or  efficiency  ;  and  whatever  of  thefe  is,  in  any 
cafe,  exerted,  it  muft  be  referred  to  the  agent  alone. 

2.  God,  the  fource  of  all  power,  can  produce  any  evef?*»Jie 
pleafes  immediately,  or  without  the  intervention  of  means  ;  but 
for  important  reafons,  he  often  employs  them,  both  in  the 
natural  and  moral  world,  in  the  production  of  events  \  and  the 
nature  and  glory  of  his  operations  are,  in  fuch  cafes,  thro'  them, 
more  perfectly  feen  and  contemplated  by  creatures.  Thus  in 
tha  kingdom  of  grace,  the  treafure  of  the  gofpel  is  committed 
to  earthern  vefiels,  that  the  excellency  of  the  power  might  be  of 
God.     2  Cor.  iv.  7. 

3.  The  means  which  God  ufes,  in  convincing,  converting 
and  bringing  home  to  himfelf,  his  elect,  are  infinitely  diversi- 
fied ;  and  they  are  fuch,  in  every  cafe,  as  will  mofl  fully  difplay 
the  riches  of  his  grace.  Eccl.  xi.  5.  Thou  hwwefl  not  the  way 
of  the  fpirit,  &c.  even  fo  thou  knowefl  not  the  works  of  God  who 
maleth  all.  John  iii.  8.  The  wind  bloweth  where  it  lifeth,  thuii 
hear  eft  the  found  thereof  but  can  ft  not  tell  whence  it  cometh,  n 
whither  it  goethy  fo  is  everyone  that  is  born  of  the  fpirit. 

4.  The  meaus  of  grace,  in  a  ftricl  and  proper  fenfe,  are  thofe, 


39 

I  |    |        MM 

In  which,  not  only  the  agency  of  God,  but  that  of  manalfo,  are 
concerned,  and  the  latter  required  by  a  divine  appointment ; 
fuch  as  prayer,  reading  the  word  of  God,  ferious  attendance  on 
the  public  worfhip  of  God  on  the  Lord's  day  and  other  appoint- 
ed feafons,  and  on  all  other  inftituted  duties.  Thefe,  when  ac- 
companied with  a  fpecial  divine  bleffing,  become  effectual  to 
falvation.  Ezek.  xxxvi.  37.  I  will  yet,  for  this,  be  enquired  of 
by  the  houfe  of  Ifrael  to  d®  it  for  them.  Rom.  x.  17.  Faith  com- 
eth  by  hearing,  and  hearing  by  the  word  of  God. 

5.  There  is  no  infallible  connexion  between  the  ufe  of  the 
means  of  grace  by  the  unregencrate  and  their  falvation  ;  nor  is 
there  between  the  means  the  hufband-man  employs  in  the  cul- 
ture of  his  field,  and  a  crop.  In  both  cafes,  fuccefs  equally  de- 
pends on  the  blefling  of  God  on  human  endeavor.  But  fuch 
ufe  of  means,  by  the  regenerate,  as  is  the  fruit  of  faith,  is,  by 
the  promife  of  God,  infallibly  connected  with  their  falvation. 
.Mat.  xxi.  22.  All  things  whatsoever  ye  Jhall  afk  in  prayer,  believ- 
ing, yeJJjall  receive. 

6.  Though  the  ufe  of  means,  in  cafe  of  the  unregenerate,  is 
not  infallibly  connected  with  falvation,  yet  none  may  hope  for 
falvation  in  the  neglect  of  them.     Faith  cometh  by  hearing. 

7.  It  does  not  appear,  from  fcripture,  that  any  obtain  falva- 
tion without  the  intervention  or  ufe  of  the  appointed  means  of 
grace.  The  cafe  of  fuch  children  of  believing  parents  as  hav- 
ing been  fincerely dedicated  to  God  in  baptifm,  die  in  infancy; 

1  though  there  is  re'afon  to  hope  they  are  faved,  is  not  an  excep- 
tion. For,  though  fuch  are  themfelves  incapable  of  ufmg 
means,  yet  means  are  ufed  for  them,  in  their  dedication  accord- 
ing to  God's  appointment,  fo  that  the  promife  of  God  embraces 
them.  Gen.  xvii.  7.  I  will  e/labli/h  my  covenant  between  me  and 
thee  and  thy  feed  after  thee.  A£ts  ii.  39.  The  promife  is  unto  you 
and  to  your  children.  Mat.  xix.  14.  Suffer  little  children  to  come 
unto  me  and  forbid  them  Tjpt,  for  of  fuch  is  the  kingdom  of  heaven.^— 

x  Nor  does  it  appear,  that  fuch  of  the  Heathens,  Jews  or  Mahom- 
etans who  live  and  die  ignorant  of  the  gofpel,  are  an  exception. 
God  indeed  is  no  refpetler  ofperfons,  and   in  every   nation,  he  that 

feareth  God  and  worketh  righteoufnefs  is  accepted  with  him.  Still  it 
muft  be  the  only  living  and  true  God  whom  they  fear,  and  the 
righteoufnefs  wrought  out  by  them  muft  be  the  fruit  and  evi- 
dence of  faith.  For  no  man,  according  to  the  fcriptures, 
can  be  juftified.  except  thro'  the  righteoufnefs  of  Chrift,  nor 
through  that  righteoufnefs,  except  he  be  interefted  in  it,  nor 
can  he  be  interefted  in  it,  except  he  be  united  to  Chrift  by  faith, 
nor  can  he  have  faith,  except  by  hearing,  nor  can  he  hear  ex- 
cept the  word  be  fent  him.     Indeed,  all  who  from  among  the 


_4°_ 

Gentiles  are  turned  to  God,  of  whom  the  fcripturea  give  art 
account,  are  begotten  again  to  a  lively  hope,  by  the  word  of 
truth.  Rom.  x.  14,  15,  17.  Prov.  xxix.  18.  Where  there  is 
710  vifton  the  people  per ifj,  but  he  that  hecpeth  the  law,  happy  is  he. 

8.  The  fovcreignty  of  God  in  his.  various  dealings  with  na- 
tions, may  as  caiily  be  vindicated,  as  in  his  various  dealings 
with  individuals.  For,  if  all  men  are  juftly  condemned  as  Tin- 
ners, then  the  beftowment  of  grace  and  glory,  in  any  cafe,  is  of 
mere  mercy  ;  but  furely  none  can  claim  mercy,  on  the  footing 
of  juflice. 

9.  Hence  appears  the  vail  importance  of  a  diligent  attend- 
ance on  all  the  inflituted  means  of  grace — of  an  early  dedication 
of  ourfelves  and  offspring  to  God  in  his  covenant — and  of  fend- 
ing the  good  news  of  falvation,  according  to  the  command  of 
the  rifen  Saviour,  to  his  ApofUes  and  their  fucceflbrs,  to  all  na- 
tions. Mark  xvi.  15,  16.  Go  ye  into  all  the  world  and  preach  the 
gofpclto  every  creature.  He  that  belie vet h  and  is  baptized Jljall  be 
favedy  but  he  that  bclieveth  notjhall  be  damned* 


CHAPTER  XVIII. 

Of  duties  we  ewe  to   God  and  Chrifl, 

DUTIES  refult  from  relations.  We  (land  related  to  God 
as  creatures,  formed  and  fupported  by  his  power  and 
goodnefs ;  and  alfo  to  God  and  Chriit  as  Tinners,  for  whom  a 
ranfom  of  infinite  price  is  paid  ;  and  hence  arife  various  duties 
which  we  owe  to  God,  to  Chrifl  and  to  ourfelves.  "We  alfo 
{land  related  to  the  whole  family  of  Adam — to  our  country,  and 
individuals  varioufly,  as  hufbands  and  wives,  parents  and  chil- 
dren, mailers  and  fervants,  fuperiors,  inferiors  or  equals,  as 
neighbors,  as  members  of  a  family,  jnd  as  members  of  the 
Church  of  Chrifl,  from  whence  refult  various  other  duties  ;  the 
moft  important  of  thefe  feveral  duties  will  be  noticed  in  their 
order. 

As  the  creatures  of  God  we  are  bound, 

1.  To  LOVE  him  with  all  the  heart  and  foul  and  ftrength  and 
mind.  This  aiTeclion  of  heart  is  the  great  principle  of  obedi- 
ence ;  and  the  fum  of  what  is  required  by  the  divine  law,  as 
expounded  by  Chrift  himfelf.  Mat.  xxii.  37,  38,  39,  40. 
The  love  of  God  is,  in  its  nature,  good  will  to  men  :  or,  it  is 
an  exercife  of  univerfal  benevolence.  If  a  man  fay,  I  love  God, 
s?id  haieth  his  brother ;  he  is  a  liar.    1  John  i v.    20.      It  adds  noth- 


4* 

ing  to  God's  fulnefs,  but  it  is  delight  and  joy  in  it  as  being,  in 
itfelf,  of  infinite  worth ;  as  well  as  the  fpring  of  all  created 
good.  It  is  complacence  in  God  ;  becaufe  his  being  and  per- 
fections are  friendly  to  the  Univerfe  :  and  it  is  gratitude ;  in 
view  of  all  that  good  which  he  bellows  on  ourfelves  or  others. 

2.  To  worship  and  adore  him,  and  him  only.  This  is 
the  homage  of  the  heart  :  and  implies  all  outward  a&s  which 
are  the  proper  expremon  of  inward  reverence  and  fear.  It  is 
due  to  God,  as  God,  and  our  God  :  and  to  make  any  crea- 
ture, however  exalted,  the  object  of  worfliip  is  idolatry  j  and 
the  higheft  affront  to  God  :  It  is  denying  him  to  be  God  ;  giv- 
ing to  the  creature  his  prerogative  as  God ;  and  robbing  him, 
as  far  as  in  us  lies,  of  his  glory.     Mat.  iv.    10.   Thou  Jhalt  wor- 

Jfjip  the  Lord  thy  God,  and  him  only  Jhalt  thouferve.  See  thou  do  it 
not,  fays  the  angel  to  John,  when  about  to  worfliip  him,  for  I 
am   thy  fellow  fervant,   c*TY.   worJJAp   God.     Exod.   xx.   3.   Thou 

Jhalt  have  no  other  gods  before  me. 

3.  To  reverence  his  name.  The  name  of  God  is  his 
works  and  word,  or  whatever  makes  him  known  to  creatures  : 
and  to  think  and  fpeak  of  them  with  awful  but  filial  refpecl:,  as 
expreffions  of  his  excellent  greatnefs,  and  with  like  refpecl:  to 
mention  thofe  appellations  which  he  has  appropriated  to  himfelf, 
is  to  reverence  his  name.  The  oppofite  to  this  is  blafphemy, 
perjury,  profane  fwearing,  denying,  or  vilifying  the  fcriptures, 
and  curling  or  abufing  the  creatures  of  God.  Exod.  xx.  7. 
Thou  jhalt  not  take  the  name  of  the  Lord  thy  God  in  vain,  for  the 
Lord  will  not  hold  him  guiltlefs,  thai  taketh  his  name  in  vain. 

4.  To  obey  him.  This  is  to  be  conformed  to  his  preceptive 
will  in  our  affections,  volitions  and  outward  actions,  as  our 
law-giver  and  judge,  who  has  a  right  to  enjoin  what  is  fit,  gene- 
rally, or  under  fpecial  circumftances,  and  who  can  enjoin  noth- 
ing but  what  is  fo.  His  law  written  in  the  heart  is  of  the  fame 
obligation  with  that  written  in  his  wotd.  The  duty  refults 
from  the  perfection  of  God's  knowledge  and  will,  and  the  fal- 
libility of  ours.  1  Sam.  xv.  23.  Behold  I  to  obey  is  better  than 
facrifice,  and  to  hearken  than  the  fat  of  rams.  For  rebellion  is  as 
the  fin  of  witchcraft,  andjlubbornefs  is  as  iniquity  and  idolatry. 

5.  To  submit  to  his  providential  will.  This  duty 
is,  in  principle,  the  fame  as  obedience.  It  differs  only  as  it  re- 
lates to  the  will  of  God  made  known  in  the  events  of  Provi- 
dence, and  as  it  can  be  exercifed  only  when  thofe  events  are 
afflictive.  It  confifts  in  bearing  affliction  with  patience,  and 
cheerful  acquiefcence,  becaufe  the  hand  of  God  is  feen  in  them. 
It  arifes  from  a  conviction  that  all  events  are  brought  to  pafs  by 
the  hand  of  God,  purfuant  to  the  plan  of  his  wife  and  eternal 

F 


4* 

Counfels.  Job  exprefTes  the  language  of  it,  Job  ii.  10.  Shall  we 
receive  good  at  the  band  f  Gjd,  and  fo  all  we  not  receive  evil  ?  Its 
oppofite  is  murmuring  and  complaining  under  afflictions,  which, 
whether  God  be  thought  of  or  nut,  is  real  rebellion  againft  him. 

6.  To  believe  his  word.  This^  duty  confifts  in  relying 
on  the  bare  word  of  God,  apart  from  any  other  evidence  of  the 
truth  afTerted,  merely  becaufe  God  has  faid  it.  Its  obligation 
refults  from  the  immutable  truth  of  God  •,  and  it  is  moit  rea- 
fonable,  becaufe  the  teltimony  of  God  is  as  complete  demon- 
stration of  the  fact,  or  trush  afTerted,  as  can  arile  from  the  evi- 
dence of  fenfe,  or  the  cleared  deductions  of  reafon.  Heb.  vi. 
I  8-  *-"  '  co  immutable  things  in  which  it  was  impojfible  for 
God  to  lie,  we  might  have  a  flrong  confolation.  To  difbeheve  his 
word,  is  exceedingly  finfuland  highly  provoking  to  God.  I  John 
v.  io.   He  that  beiieveth  not  God,  hath  made  him  a  liar, 

7.  To  trust  in  god.  This  is  fomething  more  than  a  bare 
afTent  to  the  truth  on  the  teflimony  of  God  ;  it  is  a  recumbency 
of  foul  on  God  as  a  faithful  God  ;  faithful  to  his  promifes,  de- 
firing  and  embracing  the  good  promifed  as  the  portion  of  the 
foul.  Its  exercifes  are  ltrongeit  in  the  darkefl  feafons.  Job 
exprefies  it  with  great  Strength,  when  in  the  deepelt  affliction. 
Job  xiii.  15.   Though  he  fay  me  yet  willltrujl  in  him. 

8.  To  hope  in  god.  This  is  an  affection  of  heart,  as  has 
been  faid,  looking  forward  to,  and  defiring  the  good  which  God 
has  promifed,  confidered  as  future  and  attainable,  or  rather  as 
certain  by  the  promife  of  God,  notwithstanding  the  difficulties, 
however  great,  which  may  lie  in  the  way  of  its  attainment. — 
The  Pfalmilt  exprefies  it  fervently.  Pfa.  xlii.  11.  Why  art  thou 
cafl  d:wn,  0  my  foul,  why  art  thou  dif quieted  within  me  P  Hope 
thou  in  God,  for  ljbatl  yet  praife  him,  who  is  the  health  of  my  coun- 
tenance and  my  God. 

9.  To  rejoice  in  God.  It  is  our  duty  to  be  filled  with  the 
fpirit,  becaufe  it  is  made  the  fubjecr  of  command  ;  but  the  pre- 
fence  and  indwelling  of  the  fpirit  is  the  earneft  of  the  heavenly- 
inheritance;  it  is  eternal  life  begun  :  John  iii.  36.  He  that  be- 
lieveth  on  the  Son  hath  everlafling  life.  To  rejoice  in  this  is  a  rea- 
fonable  outgoing  of  foul  in  pofiefiion  of  fuch  a  portion  ;  and  it 
is  not  the  lefs  a  duty,  becaufe  it  is  the  neceffary  effect  of  the 
prefence  of  God  in  the  heart.  Phil.  iv.  4.  Rejoice  in  the  Lord 
alway  ;    and  again,  I  fay,  rejoice. 

10.  To  praise  God.  This  is  the  exprefiion  of  joy  and 
admiration.  Its  object  is  God's  excellent  greatnefs,  and  it  con- 
filts  in  publifhing  abroad  the  elevation  of  foul  we  feel  in  view  of 
it,  in  pfalms  and  hymns*  and  fpiritual  fongs,  and  in  other  acts, 


43 

expreflive  of  our  high  efteem  of  God  and  delight  in  him.  Pfa. 
cl  2.  Praife  him  according  to  his  excellent  greutnefs.  1.  23. 
Whop  ujfereth  praife  glorifieth  me. 

As  finners  wejp  are  bound, 

11.  To  repent  of  sin.  This  is  mofr.  reafonable,  for 
our  oppofition  to  God,  his  government  and  grt.ce  is  without 
reafon,  and  wholly  againit  reaion;  becaufe,  there  was  every- 
thing in  God  to  claim  our  love  and  demand  our  obedience  *,  and 
becaufe,  our  own  happinefs,  or  well  being,  was  infeparahly 
connected  with  perfeverance  in  holinefs.  The  obligation  to 
repent  would  have  relied  upon  us  forever,  if  grace  had  never 
been  offered  ;  and  it  will  forever  reft  on  thofe  who  perifh  in 
their  (ins.  But  we  are  now  efpecialiy  bound  to  repent,  fince 
the  gr^.ce  of  God  hath  appeared  to  men  ;  and  this  is  the  great 
demand  of  the  gofpel.  Mat.  iii.  2.  Repent ,  for  the  Kingdom  of 
Heaven  is  at  hand.  Mark  i.  15.  Repent,  and  believe  the  gofpel. 
Luke  xiii.  3.  Except  ye  repent,  ye  ffjall  all  likewife  perifh.  Acts 
xvii.  30.  The  times  of  this  ignorance  Gcd  winked  at,  but  now  he 
commandeth  all  men  every  where  to  repent. 

12.  To  be  humele  before  God.  This  is  a  duty  we  owe  to 
God  as  creatures.  Even  the  holy  Angels  in  token  of  humble 
adoration,  are  reprefented  as  covering  their  faces  and  their  feet 
with  their  wings,  in  the  prefence  of  the  Lord  of  Hofts  ;  how 
much  more  does  it  become  us  who  drink  iniquity  like  water,  to 
be  humble  before  God,  and  to  fit  in  dull  and  afhes.  Humility 
in  us  is  that  fenfe  of  heart  which  arifes  from  a  juft  view  of  the 
majefty  and  unfpotted  holinefs  of  God,  and  of  our  own  com- 
parative nothingnefs,  and  efpecialiy  of  our  guilt  and  unworthi- 
nefs.  To  be  humble  is  not  to  degrade  ourfelves  below  the  con- 
dition which  providence  has  affigned  us,  in  fociety  ;  but  it  is, 
not  to  think  more  highly  of  ourfelves  than  we  ought  to  think  \ 
and  to  be  inclined,  without  good  evidence  to  the  contrary,  to 
efteem  others  better  than  ourfelves.  Junes  iv.  6.  God  re/if- 
teth  the  proud,  but  giveth  grace  to  the  humble.  10.  Humble  y our- 
felves in  the fght  of  the  Lord,  and  he  pall  lift  you  up. 

13.  To  believe  in  Christ.  This  is  the  great  condition 
of  gofpel '  falvation.  He  that  believeth  fhall  be  faved,  and  he  that 
believeth  notflmll  be  damned.  Mark  xvi.  16.  This  requirement  is 
molt  reafonable,  becaufe  God  has  borne  teflimony  of'Chriil  that 
he  is  his  Son  ;  and  this  he  has  done  by  a  voice  from  heaven — 
Mat.  iii.  17.  Audio,  a  voice  from  heaven,  faying)  This  is  my  be- 
loved Son,  in  whom  I  am  well pleafed — by  his  miraculous  works — 
by  his  refurre&ion  from  the  dead — and  by  his  afcenfion  into 
heaven  :  becaufe  he  is  the  faithful  and  true  witnefs,  fent  of 
God  to  bear  witnefs  to  the  truth ;  becaufe  he  is  able  to  fave  to 


—li- 
the uttermoft  all  that  come  unto  God  by  him  :   and  becaufe  there 
is  no  difficulty  in  believing  to  an  honeit  and  upright  heart. 

In  general,  we  are  bound, 

14.  To  follow  the  example  of  Chrift,  fo  far  as  it  is  imita- 
ble  by  us — to  love  him  as  our  God,  our  Saviour  and  our  elder 
brother — to  obey  him  as  our  law  giver — to  honor  him  as  our 
king  and  head — to  learn  of  him  as  our  mafter  and  teacher — to 
draw  near  to  God,  thro'  him,  as  our  intercefTor  and  advocate 
with  the  Father — to  fear  him  as  our  judge — to  be  willing  to  fill 
up  what  remains  of  his  fufferings,  which  may  be  allotted  to  us, 
even  unto  death — to  devote  ourfelves,  living  and  dying,  to  his 
caufe — to  exercife  towards  him  the  fame  affe&ions  of  heart,  and 
in  the  fame  degree,  as  towards  the  Father — and  to  pay  him 
equal  adoration  and  praife,  becaufe  he  is  the  TRUE  God  AND 
ETERNAL   LIFE. 

In  particular,  we  are  bound, 

15.  To  fanctify  the  firft  day  of  the  week  as  a  Sabbath  of 
reft,  purfuant  to  Chrift's  appointment,  who  is  Lord  of  the  Sab- 
bath. God  inftituted  the  feventh  day  from  the  beginning  of 
time,  a  Sabbath  of  reft,  and  blefied  it,  and  fanctified  it;  becaufe 
on  that  day  he  refted  from  all  his  works,  which  he  had  created 
and  made.  It  was  fet  apart  as  holy  time,  for  the  immediate 
worihip  and  fervice  of  God,  in  commemoration  of  the  work  of 
creation.  It  was  inftituted  for  the  benefit  of  man  while  inno- 
cent, and  alfo  after  the  fall,  as  placed  under  a  difpenfation  of 
grace.     Mark  ii.  27.  The  Sabbath  was  made for  man. 

To  keep  holy  to  God  a  feventh  part  of  time,  and  one  day  in 
feven,  is  of  moral  and  perpetual  obligation,  and  is  enjoined  in 
the  fourth  commandment  of  the  moral  law.  Exod.  xx.  8,  9,  10. 

Its  change  from  the  feventh  day  of  the  week  to  the  firft  day, 
is  no  contravention  of  the  fourtn  commandment ;  we  are  ftill 
to  work  fix  days  and  to  reft  the  feventh,  as  from  the  beginning. 
Six  days  thoujhalt  do  thy  work,  and  the  feventh  day  thoufhalt  reft. 

The  evidence  of  its  change  from  the  refurredHon  of  Chrift  to 
the  end  of  the  world  arifes  from  the  declaration  of  the  Apoftle. 
Heb.  iv.  9,  10.  There  reniaineth  therefore  a  reft,  or,  in  the  ori- 
ginal, a  fabbatifm,  or  keeping  of  a  Sabbath,  to  the  people  of  God. 
For  he  that  is  entered  into  his  re/},  he  alfo  hath  ceafedfrom  his  own 
works  as  God  did  from  his — From  the  peculiar  honor  which 
Chrift  has  put  on  the  firft  day — From  the  early  practice  of  his 
difciples  in  meeting  on  that  day  to  break  bread — From  its  being 
called  the  Lord's  DAT — From  the  confideration  that  the  pur- 
chafe  of  redemption,  a  far  more  glorious  work   than  that  of 


45 

creation,  and  the  end  of  it,  was  completed  on  that  day.  And 
from  the  general  confent,  to  this  point,  of  the  Chriftian  Church 
from  the  times  of  the  Apoftles  to  the  preient  day. 

The  Sabbath  is  to  be  fanaified  by  retting  from  labour,  works 
of  neceflity  and  mercy  excepted,  and  from  recreations — by  a 
holy  reft  of  foul  in  God — by  a  devout  attendance  on  the  public 
worfhip  and  ordinances  of  God's  houfe,  as  opportunity  prefents; 
and  by  the  reading  of  his  word  and  other  religious  exercifes 
and  acts  of  devotion  in  the  family  and  clofet.  Remember  the 
Sabbath  day  to  keep  it  holy. 

1 6.  To  confess  the  name  of  Chrift  before  men.  This  duty 
refts  upon  all  who  have  heard  of  Chrift's  name ;  and  are,  or, 
from  their  advantages,  might  be  acquainted  with  his  do£hine. 
Mat.  x.  32.  Whofcever  JJjall  confefs  me  before  men,  him  will  I  alfo 
confefs  before  my  Father  which  is  in  heaven.  To  confefs  Chrift 
before  men  is  publicly  to  profefs  faith  in  Chrift.  They  who 
have  not  faith  cannot  profefs  it  without  hypocrify  ;  ftill  their 
want  of  faith,  being  their  own  fault,  cannot  excufe  them  in  the 
omiflion  of  fo  plain  a  duty. 

17.  To  devote  ourfelves  and  infant  children,  whether  by 
nature  or  adoption,  to  God  in  the  facrament  of  baptifm.  This 
facrament  was  inftituted  by  Chrift,  as  the  initiating  feal  of  the 
covenant  of  grace,  in  which,  the  wafhing  with  water,  in  the 
name  of  the  Holy  Trinity,  reprefents,  that  we  are  born  again, — 
John  iii.  5.  Except  a  man  be  born  of  water  and  of  the  fpirit  he  can- 
not enter  into  the  kingdom  of  God—  -that  we  are  dead  to  fin  and 
alive  to  God,  Rom.  vi.  4.  Buried  with  him  by  baptifm  into  deaths 
that  like  as  Chrifl  was  raifed  up  from  the  dead,  by  the  glory  of  the 
Father  j  even  fo  we  alfofhould  walk  in  newnefs  of  life — that  we 
are  interefted  in  Chrift,  Gal.  iii.  27.  As  many  of  you  as  have 
been  baptized  into  Chrifl,  have  put  on  Chrift.  It  initiates  into  the 
vifible  Church  or  family  of  Chrift,  and  is  to  be  applied  only  to 
fuch  as  profefs  their  faith  in  Chrift,  and  to  their  infant  chil* 
dren.  A&s  viii.  37.  And  Philip  faid,  if  thou  believe/}  with  all 
thine  heart  thou  mayeft,  (be  baptized)  and  he  anfwered  and faid%  I 
believe  that  Jefus  Chrift  is  the  Sen  of  God.  A£ts  xvi.  33.  And 
he  took  them  the  fame  hour  of  the  night,  and  wafhed  their ftripss,  and 
was  baptized,  he,  and>all  his,ftraightway.  The  infants  of  believ- 
ers are  proper  fubje&s  of  baptifm,  becaufe  God  included  them 
in  the  covenant  made  with  Abraham,  which  was,  for  fubftance, 
the  covenant  of  grace  j  and  on  which  both  the  Jewiih  and 
Chriftian  Church  are  founded ;  and  becaufe  they  never  were 
cut  off.  The  Church  of  Chrift  is  the  Olive  Tree  ;  the  Jews, 
the  natural  branches,  are,  fome  of  them  broken  off  by  unbelief  ; 
the  Gentiles,  tho'  wild  by  nature,  are  graffed  in ;  the  Jews,  if 


46 

they  flill  abide  not  in  unbelief,  fhall  be  grafted  in  again ;  and 
the  immunities  of  the  Chriitian  Church  are  not  abridged  but 
enlarged.  Hence  infants  have  the  fame  Handing  under  the 
Chriitian,  as  they  had  under  the  Jewifh,  difpenfation.  The 
evidence  of  this  is  corroborated  by  the  declaration  of  Chrift, — 
X>lat.  xix.  14.  Jefus  faidy  fujfer  the  little  children  to  come  unto 
mt,  and  forbid  them  not,  for  ofjuch  is  the  kingdom  of  heaven  :  And 
of  Peter,  A£ts  ii.  19.  The  promife  is  unto  you  and  your  children  : 
by  the  baptifrn  of  whole  families  on  profeihon  of  faith,  made  by 
the  parent:  by  the  filence  of  the  Jewifh  converts,  on  this  point, 
who  were  forward  to  complain  of  a  departure  from  their  initi- 
tutions,  in  matters  of  far  lefs  importance  :  and  by  the  early  and 
uniform  practice  of  the  primitive  Church. 

18.  To  commemorate  the  death  and  fufferings  of  Chrift 
-in  the  ordinance  of  the  Lorcl^s  fupper.  This  is  a  facrament  in- 
stituted by  Chrift.  The  bread  broken  reprefents  the  body  of 
Chriit  broken,  and  the  wine  poured  forth,  the  blocd  of  Chriit 
fhed,  upon  the  crofs,  for  our  redemption.  The  remembrance 
of  Chriit  in  this  ordinance  fuppoies  his  abfence,  and  cur  ac- 
■  quaintance  with  him;  they  who  have  no  acquaintance  w  :,h 
him  cannot  remember  him  with  that  love,  hope  and  defire  of  his 
prefence,  which  this  ordinance  is  defigned  to  excite  and  cherifh; 
nor  with  that  penitence  and  humility  which  cannot  fail  to  ac- 
company thofe  exercifes  ;  and  without  which,  attendance  at  his 
table  cannot  be  an  acceptable  fervice. 

The  command  of  Chrift,  Do  this  in  remembrance  cf  me,  lays 
an  obligation  on  all  adults,  who  hear  the  goipel  call  ;  becaufc 
they  are  bound  to  repent  and  believe,  and  to  walk  in  all  the 
commandments  and  ordinances  of  the  Lord;  and  yet  it  is  ad- 
drefted  immediately  to  the  profefTed  difciples  of  Chrift,  and 
none  can  do  it  acceptably,  but  fuch  as  are  fo  in  truth  ;  nor  in- 
deed thofe,  unlefs  they  examine  themfelves  and  come  to  the  or- 
dinance in  the  actual  exercife  of  faith,  and  the  graces  of  the 
fpirit  which  attend  it.  1  Cor.  xi.  28.  Ltt  a  man 
jif  andfo  let  him  cat  of  that  bread  and  drink  cfthat  cup.  29.  For 
he  that  eatcth   and  drinketh    Uffu  .itcth  and  dnr. 

nation,  [more  properly,  judgment  in  the  original]  to  bimfel^ 
difcerning  the  Lortfs  body. 

In  this  ordinance,  the  worthy  receivers  commune  with  Chrift, 
and  with  one  another  ;  and  bind  themfelves,  as  by  an  oath,  to 
be  the  Lord's  ;  and  to  watch  over  one  another  according  to  the 
cf  the  gofpel.  It  will  continue  thro'  every  age,  until 
Ciirifts'  fecond  coming;  when  his  prefence  will  fupercede  its 
life  or  propriety.  Faith  will  then  be  fwallowed  up  in  vifion ; 
hope  in  complete  fruition. 


47 


jg.  To  pray  to  God  in  the  name  op  Christ.  Prayer, 
in  general,  is  a  humble  expreflion  of  defire  of  fome  good,  which 
the  perfon  or  being  addreffed  is  not  bound,  injustice,  to  beftow; 
but  which  is  craved  of  his  benignity  or  goodnefs.  God  is  un- 
der no  obligation  to  beftow  good  upon  creatures,  on  the  ground 
of  jultice,  and  certainly  not  on  fmful  creatures,  any  farther  than 
he  hasgraciouily  bound  himfelf  by  promife.  He  hath  promifed 
no  good  to  men  except  in  anfwer  to  the  prayer  of  faith,  and 
preferred  to  him  in  the  name  of  Chrift.  In  anfwer  to  prayer  fo 
preferred,  he  is  bound  in  jultice  to  beftow  fuch  good  things  as 
comport  with  his  revealed  will  ;  but  it  is  in  juftice  to  himfelf  as 
a  faithful  God,  and  not  to  men  on  the  ground  of  perfonal  defert. 
God  in  fovereignty  beftows  temporal  good  things  on  the  evil  and 
unthankful,  without  their  afking  for  them  ;  but  even  fuch  good 
things  are  the  fruit  of  ChrihVs  purchafe,  and  are  continued  to 
men  in  anfwer  to  the  prayers  of  the  faithful. 

The  fubject.  of  prayer  is,  that  God  may,  in  all  tilings  be  glo- 
rified ;  that  his  kingdom  may  come,  and  that  his  will  may,  every 
where,  be  done  ;  that  our  fins  may,  for  Chrift's  fake,  be  pardon- 
ed, and  we  reltored  to  his  love  and  favor ;  that  our  daily  wants 
may  be  fupplied  ;  that  we  may  be  kept  from  fin  and  temptation  ; 
that  we  may  be  fupported  under  afflictions,  and  in  God's  time, 
be  delivered  from  them,  and  from  all  evil — and  that,  in  the  end 
we  may  obtain  life  everlafting.  What  feems  mod  efiential  in 
prayer  is  a  fupreme  defire  that  God  may  be  glorified.  Our  re- 
queues, therefore,  ought  to  exprefs  or  imply  this,  as  a  condition, 
in  all  cafes,  where  his  will  is  not  made  known.  Such  was  the 
prayer  of  Chrift  during  his  agony  in  the  garden.  Luke  xxii.  42. 
Father ■,  if  thou  be  ivilling,  remove  this  cup  from  me,  neverthelefsy  not 
my  iuil/>  but  thine,  be  done:  And  John  xvii.  1.  Father  >  glorify  thy 
Son,  that  thy  Son  alfo  may  glorify  thee. 

Prayer  includes  adoration,  confefiion  of  fin,  petition  for  our- 
felves,  intercefiion  for  others,  thankfgiving  for  good  bellowed  on 
ourfelves  and  on  all  men,  and  praife  to  God  for  his  excellent 
greatnefs. 

The  reafon  of  the  duty  arifes  from  the  fulnefs  of  God,  and 
his  ability  and  willingnefs  to  confer  on  us  and  others  all  necef- 
fary  good  \  from  our  abfolute  dependence  on  him  as  creatures  ; 
from  its  being  a  mean  of  the  beftowment  of  every  bleiiing, 
of  divine  appointment,  and  from  its  being  a  proper  expreflion  of 
our  high  elteem  of  God,  and  of  our  hope,  truft  and  joy  in  him, 
as  our  chief  good  and  only  portion.     Ezek.  xxxvi.  37. 


i. 


CHAPTER  XIX. 

Of  duties  which  relate  to  ourfelves. 

OUR  own  well  being  is,  in  itfelf,  as  important  as  the 
well  being  of  others ;  and  the  common  Father  of  men 


4*~ 

regards  the  welfare  of  all  with  equal  care,  fo  far  as  the  nature 
of  his  government  will  admit :  and  as  his  views  are  perfect, 
our  own  views,  fo  far  as  right,  will  be  conformed  to  his.  Con- 
fequently,  our  own  rights  will  be  determined  by  the  fame  meaf- 
ure  of  juflice,  as  the  rights  of  others  ;  and  our  own  good,  fup- 
pofe  it  only  equally  known,  will  be  fought,  in  ail  proper  ways, 
equally  with  that  of  our  neighbour.  The  command,  Thoufialt 
love  thy  neighbour  as  thyfdf  fuppofes  that  love  to  ourfelves  may 
certainly  be  equal  to  that  of  our  neighbour. 

2.  An  unknown  good  cannot  be  an  object  of  defire  or  purfuit. 
Confequently,  a  good  lefs  known  cannot  be  an  object  of  equal 
defire  or  purfuit,  as  a  good  more  knoiun.  The  good  of  thofe, 
therefore,  who  live  in  remote  regions  of  the  Earth  cannot  be 
fought  by  us,  with  equal  defire,  with  that  of  our  own  country- 
men :  nor  theirs,  in  general,  with  that  of  our  intimate  acquaint- 
ance :  nor  theirs,  with  that  of  our  own  families  :  nor  yet  theirs, 
with  that  of  our  own  perfons.  But  indeed,  in  proportion  as  the 
good  of  others  is  known,  it  ought  to  become  an  object  of  equal 
defire  with  our  own. 

3.  It  may  not,  in  all  cafes,  be  proper  to  employ  the  fame 
means,  or  if  the  fame,  not  in  an  equal  degree,  to  promote  the 
good  of  others,  if  equally  known,  as  in  promoting  our  own 
good  ;  becaufe,  God  has  not  committed  it,  equally,  to  our  care 
and  management.  But  we  are  bound  to  employ  fuch  means  as 
jhe  has  prefcribed,  and  as  opportunity  prefents,  with  like  fin- 
cerity  and  affection. 

4.  In  matters  of  juflice,  or  ftrict  right,  between  man  and 
man,  we  may  never  difpenfe  with  it,  as  due  to  others  *,  but  we 
may,  for  good  caufe,  difpenfe  with  it  as  due  to  ourfelves  :  and, 
in  fome  cafes,  are  bound  to  do  it.  1  Cor.  vi.  7.  Why  do  ye 
not  rather  take  wrong  ?  Why  do  ye  not  rather  fuffer  your/elves  to 
be  defrauded  ? 

5.  With  the  diftinctions  thus  made,  and  fuch  as  may  fpring 
from  them,  it  is  generally  true,  that  the  fame  duties  are  due  to 
ourfelves  as  to  our  neighbour:  regarding  always,  and  in  all  things, 
the  general  intereft  of  Chrifl's  kingdom,  as  the  centre  of  our 
defires  and  purfuits. 

6.  All  duties  enjoined  on  us,  of  which  God  or  our  neighbour 
is  the  immediate  object,  have  relation  to  ourfelves  ;  and  are  ef- 
fentially  connected  with  our  well  being :  for,  in  the  confeien- 
tious  difcharge  of  them,  we,  through  grace,  fecure  the  favor 
of  God  :  and,  in  the  neglect  of  them,  we  expofe  ourfelves  to 
his  wrath  a/id  curfe,  both  here  and  hereafter.  But  the  mod  im- 
portant of  thefe  are  noticed  under  their  proper  heads.     Chaftity, 


49 

Temperance  and  Sobriety,  which  properlycome  under  the  notion 
of  feif-govcrnment,  will  be  mentioned. 

Chaftity  is  that  purity  of  heart  which  implies  the  empire  of 
prace  over  impure  luft,  preventing  its  conception  in  thought  and 
its  appearance  in  word  or  atStion.  James  i.  15.  Lufi  when  it 
hath  conceived^  bringeth  forth  death.  Mat.  v.  28.  Whofoever 
lookcth  upofi  a  woman  to  hiji  after  her,  hath  committed  adultery  with 
her  already  in  his  heart.  This  duty  is  required  by  the  feventh 
commandment,  and  is  much  infilled  on  throughout  the  whole 
Bible,  as  being  efiential  in  the  character  of  the  good  man.  And 
whatever  is  imported  by  the  terms,  felf-abufe  with  mankind, 
adultery,  fornication,  uncleanneis,  lafcivioufnefs,  or  by  any 
defcrip^>n  of  abominable  luft  which  wants  a  name,  is  ftrifUy 
forbidden,  as  odious  in  the  fight  of  God,  and  as  awfully  expof- 
ing  men  to  the  fire  of  his  wrath.  Ileb.  xiii.  4.  Marriage  is 
honorable  in  all,  and  the  bed  undefiled,  but  whoremongers  and  adul- 
terers God  will  judge.  Eph.  V.  5.  For  this  ye  know,  that  no 
whoremonger,  nor  unclean  perfon  bath  any  inheritance  in  the  king- 
dom  of  Chrijl  and  of  God.  Rev.  xxi.  8.  Whoremongers,  &c. 
(hall have  their  pert  in  the  lake  which  lurneth  with  fire  and  brim- 
fione,  which  is  the  fecond  death. 

Temperance  is  fucn  moderate  ufe  of  the  creatures  of  God 
given  for  our  f up  port  and  refreshment,  as  mod  contributes  to 
health  of  body  and  vigor  of  mind,  and  as  bell  fits  us  for  the 
fervicc  of  God  and  our  generation.  In  a  larger  fenfe,  it  may- 
be ufed  in  labor,  fludy,  recreation,  reft,  pleaiure,  or  ether  ac- 
tions and  things  which,  in  themfeives,  and  within  dviz  limits, 
are  innocent ;  but  without  due  limits,  become  occafions  of  fin. 
1  Cor.  ix.  25.  Every  one  that  ftriveth  for  the  mafiery  is  temperate 
in  all  things.  Now  they  do  it  to  obtain  a  corruptible  crown,  but  wey 
an  incorruptible.  Eph.  v.  18.  Be  not  drunk  with  wine  wherein 
is  excefs.  Ezek.  xvi.  49.  Behold,  this  was  the  iniquity  of  thy  fi/ter 
Sodom,  pride,  fulnefs  of  bread,  and  abundance  of  idlenefs.  The 
fin  of  intemperance  confifts  in  the  injury  done  thereby  to  our- 
felves,  and  to  others  ;  in  the  abufeof  the  creatures  which  God 
has  given  us  to  enjoy  ;  in  the  dimonor  done  to  God  by  defacing 
his  nobleft  work  ;  and  in  its  unfitting  us  wholly  f«r  his  fervice. 
I  Cor.  vii.  3 1 .  And  they  that  ufe  this  world  as  not  abufwg  it. 

Sobriety  is  that  foundnefs  of  mind  which  implies  the  empire 
of  reafon  and  grace  over  the  appetites  and  pailions  ;  limiting 
them  to  their  proper  fphere,  and  directing  them  to  their  proper 
objects.  It  (lands  oppofed  to  that  difordered  (late  of  mind  which 
is  occafioned  by  the  empire  of  the  inferior  faculties.  2  Cor.  v. 
1 3 .  Whether  we  be  befide  ourfelves,  it  is  to  God  :  or  whether  we 
befeber,  it  is  fir  your  cattfi.     It  includes  in  it  chaftity  and  jtem- 

G 


50 

pcrance,  a:xl  extends  farther.  It  is  the  dominion  of  rccifon  and 
ce  ever  partial  affection,  inftin&j  appetite,  pailion,  fancy, 
imaginatiorf,  or  other  faculty  inferior  to  fan£ti£leci  reafon.  All 
thefe  faculties  are  ufeful  in  their  proper  place,  they  belong  not 
to  depraved  nature  as  fuch,  but  are  original  in  the  nature  of  man, 
and  become  fmful  only  when  they  are  left  to  domineer  in  the 
foul  j  and  to  trample  on  the  facred  rights  of  reafon.  Without 
proper  guide,  as  they  are  in  all  men  who  are  deftitute  of 
grac  tre  the  pregnant  fource  of  infinite  mifchief  in  the 

world  -9  and  will  be,  till  the  grace  of  God  fhall  reign  univerfally 
in  tl  e  hearts  of  men.  It  is  eiTential  to  peace  with  God,  pence 
in  oufown  fouls,  and  peace  with  our  fellow  men.  All  Chris- 
tians, attain  to  trjis  grace,  as  far  as  they  are  fan^tified.  Paul 
could  fay,  I  Cor.  ix.  27.  I  keep  under  my  body  and  bring  it  into 
fubjeflion.  It  alfo  (lands  oppofed  to  drowfmefs  or  floth  which 
proceed  from  ferifual  indulgences.  1  Thef.  v.  6.  Let  us  net 
jleep  as  do  others,  but  Id  us  'match  and  be  Joker. 


CHAPTER  XX. 

QJ  duties  ive  6ive  to  our  neighbour. 

WE  are  bound,  1.  To  exercise  good  will  to  the  whole 
family  of  Adam,  our  common  progenitor,  viewed,  es- 
pecially, as  the  offspring  of  God,  made  at  firft  in  his  image, 
now  under  a  difpenfation  of  grace,  ranfomed  by  the  biocd  of 
Chrift,  which  atoned  for  the  fins  of  the  whole  world,  brought 
thereby  into  a  falvable  itate,  and  capable  of  inconceivable  and 
eternal  happinefs — torefpe£t  their  rights  as  fellow  creatures — 
to  do  them  good  as  we  have  opportunity,  and  to  fend  the  gofpel 
to  thole  who  have  it  not,  that  they  may  partake  with  us  in  the 
common  falvation.     Luke  x.   29 — 37.     Mark  xvi.    15. 

As  to  the  rights  of  men  with  refpe&  to  each  other,  we  may 
not  invade  them.  Particularly,  we  may  not  deprive  them  of 
life,  except  when  authoriied  by  fentence  of  the  law  of  the  land, 
or  when  compelled  to  do  it,  in  our  own  defence  :  nor  of  bodily- 
members,  health,  cafe,  or  other  enjoyment  with  like  Deception. 
Exod.  xx.  13.  Thou '  Jbaft  not  hill.  Gal.  v.  15.  If  ye  bite  and 
dtvjiir  otwanoi  heed  left  ye  be  conjumed  one  of  another.     Not 

of  chaftity,  either  with  or  without  confent :  becaufe,  fo  doing, 
we  expofe  ourfclves,  or  both  ourfelves  and  them,  to  the  curfe-  of 
God,  who  feeksagodly  feed  :  and  this,  not  only  by  the  acf.  of 
incontinence,  but  by  filthy  communication  either  in  word  or  ac- 
tion. Exod.  xx.  14.  Thou Jh all  Ttot  commit  adultery.  Col.  in.  8. 
But  now  you  alfo put off  all  thefe •,  anger ,  wrath,  wi/ice,  bfqfrhemji 


5r 

filthy  communication  out  of  your  mouth.  Nor  of  property  ;  either 
by  robbery,  theft,  fraud,  deceit,  trefpafs,  or  abufe  of  law. 
Exod.  xx.  15.  ThouJhaltnotjhaL  Mark  x.  19.  Defraud  not.  Nor 
deny  them  the  truth  to  which  they  are  entitled,  either  in  our  dai- 
ly intercourfe,  or  in  bearing  teftimony  before  any  lawful  tribunal. 
Exod.  xx.  16.  Thoufnalt  not  bear  falfe  witnefs  againfl  thy  neighbouti 
Nor  defire  or  covet  any  thing  that  is  their's  :  for  the  law  of  God 
leaches  the  heart,  as  well  as  the  outward  conduct.  Exod.  xx. 
I  7.  Thoty Jhr.lt  not  co^  ct  thy  neighbour's  houfe,  thou  J):  alt  not  covet  thy 
neighbour's  wife,  nor  his  man  fervanty  nor  his  maidfervant.  nor  his 
ox,  nor  his  afs,  nor  any  thing  that  is  thy  neighbour  s \  On  the  con- 
trary, we  .are  bound,  in  all  lawful  ways^  as  we  hive  opportunity* 
to  defend  and  guard,  the  life,  the  honor,  .he  property  the  rep- 
utation, s.nd,  in  a  word,  all  the  rights  of  others,  with  like  fin- 
cerity  and  afre&ipn  as  we  would  out  own. 

2.  To  love  our  enemies.  This  duty  was  never  taught  ex- 
cept in  revelation  and  eminently  by  Chrill  and  his  difciples  and 
followers,  nor  does  it  appear  to  have  been  fo.  much  as  thought  of 
by  the  ancient  fages  of  Greece  and  Rome.  It  is  however  a  duty 
altogether  eJential  in  the  Chriftian.  It  is  net  to  love  them  with 
compj  v.hich  is  required,  if  there  appear  to  be  no  moral 
gooariels  vn  them,  for  this  alone  is  the  object  of.  complacencial 
ufTedlion':  but  it  is  to  exercife  benevolence,  or  good  will  tow- 
ards them,  as  the  creatures  of  God,  capable  of  nappinefs,  and 
xvhofe  well'  being  is  as  important  as  our  own.  The  poffibilit'y 
of  its  exercife  appears  in  the  whole  of  God's  gracious  proceed- 
ings with  Mnful  men,  vv  he  have  become  enemies  to  him  through 
wicked  works.  For  Godfo  loved  the  world,  that  he  gave  his  only 
begotten  Son,  that  avhofoever  believeth  in  him,  might  not  perifj,  but 
have  everh fling  life.  John  iii.  \6.  And  He  commendeih  his  love 
toward* A/fi  in  that  while  ive  were  yet  f inner  s  Chrfi  died  for  us. 
In  loving  our  enemies  we  do  but  follow  the  example  of  Chrift, 
who  died  for  the  ungodly  :  and  who,  en  the  crots,  .prayed  for 
his  murderers,  faying,  Father ,  forgive  them,  for  they  know  not 
what  they  do.  Luke  xxiii.  34.  And  the  motive  to  this  duty 
which  Chrift  fets  before  us  is,  that  ive  may  be  the  children  of  our 
Father  who  is  in  Heaven,  who  makcth  his  fun  to  rife  on  the  evil  -and 
on  the  good,  andfendeth  rain  on  thejufl  and  on  the  unjufl.   Mat.  v.  45. 

3.  To  love  our  country.  It  has  been  faid  by  fome  that 
patriotism  is  not  taught  in  the  Bible:  but  this  is  a  foul  calumny, 
for  k  teaches  whatever  is  eiTential  to  the  common  weal. 

This  affection  is  excrcifed  in  preferring  the  true  intereft  of 
the  State  to  any  partial  intereft,  and  in  confenting,  if  called  to 
it,  to  facrifice  our  all  for  its  defence  againft  unjuft  aggrefiion. 
As  Magiftrates — in  providing  good  laws — in  diftributing  impar- 


5* 

tial  juftice  to  the  rich  and  to  the  poor — in  protecting  all  in  their 
rights  and  guarding  the  common  intereft  and  fafetv.  As  Sub- 
jects— in  promoting  able  and  good  men  to  the  magistracy,  and 
affording  them  countenance  and  iupport — in  repofmg  due  con- 
fidence in  them — in  obeying  their  Ordinances  for  the  Lord's 
!'L — in  contributing  freely  our  juft  proportion  for  trie  com- 
mon defence — in  frowning  upon  fraud,  violence- and opprefTion 
and  upon  all  dillurbers  of  the  cemmon  peace.  And  whether 
as  magi  Urates  or  people — in  rcipecling  the  rights  of  nations' 
— in  regarding  the  faith  of  treatier,  arid  in  avoiding,  as  the 
greateli  of  evils,  ciTtnuve  and  unjuft  war.  2  Sam.  xxiii.  3. 
i  Pet.  ii.  17.  Tit.  iii.  1.  Rom.  xiii.  7.  lieb.  xii.  14. 
Jam.  iv.    1. 

4.  As  Hufbands,  to  love  our  wives,  and  not  be  bitter  againft 
them  ;  to  nourifh  and  cherifh  them  even  as  the  Lord  flie  Church  ; 
to  cleave  to  them  in  the  marriage  vows  renouncing  all  others  ; 
to  dwell  with  them  according  to  knowledge,  giving  them  honor 
as  to  the  weaker  veuel  ;  not  to  put  them  away  except  for  for- 
nication •,  for  the  Lord  hateth  putting  away  ;  and  with  them  to 
walk  in  all  the  commandments  and  ordinances  of  the  Lord,  as 
fellow  heirs  of  the  grace  of  life,  that  our  prayers  be  nothindred. 

As  Wives,  to  reverence  our  hufbands;  to  obey  them,  in  all 
things  lawful ;  to  be  helps  meet  for  them  ;  to  dwell  with  and 
cleave  to  them  in  the  marriage  VOWS  ;  renouncing  all  others  ; 
and  not  to  depart  from  them,  except  for  fornication.  And  in 
both  characters,  to  reciprocate  offices  of  kindnefs ;  to  bear  each 
other's  burdens  ;  to  participate  in  each  other's  joys  ;  and  to 
cover  each  other's  faults  with  the  mantle  oi  f.     Col.  iii. 

19.     Eph.   v.    29.      1  Peter  iii.  7.     Mat.  v.  32.     iMal.   ii.  16. 
Eph.v.  33. 

5.  As  parents,  to  protect,  provide  for  and  nourifh  our  chil- 
dren ;  to  educate  them  for  their  allotted  ftation  and  fphert  of 
life ;  to  ftore  their  minds  with  ufeful  knowledge  and  lelTons  of 
prudence;  to  fit  them  to  act  their  parts  well  as  members  of 
fociety  ;  to  devote  them  early  to  God  in  baptifm  ;  to  bring 
them  up  in  the  nurture  and  admonition  of  the  Lord  ;  and,  as 
far  as  in  us  lies,  to  qualify  them  to  be  fupports  and  ornaments 
of  the  Church  of  Chrift. 

As  Children,  to  obey  our  parents  in  the  Lord,  to  treat  them 
with  reverence  ;  to  give  heed  to  their  instructions  ;  to  follow 
their  good  examples;  to  cover  their  failings;  to  be  true  t~> 
their  interefts  ;  to  ferve  them  faithfully  ;  and  to  prop  and  cher- 
iih  their  declining  years.  2  Cor.  xii.  14.  Frov.  xxii.  6.  Gen. 
xvii,  12.  Eph.  vi.  4.  Eph.  vi.  1.  1  Szni.  viii.  3,  Gen.  ix* 
23.     Prov.  xxviii.  24.      1  Tim.  v.  4. 


53 

6.  As  masters,  to  inftruft  our  fervants  in  the  duty  of  their 
{late  a nd  calling  •,  giving  them  that  which  isjuTt  and  equal ; 
forbearing  threatning,  knowing  that  we  have  a  mailer  in  heaven, 
with  whom  there  is  no  reipect  of  perfons. 

As  Servants  to  be  fubjecl:  to  our  own  matters  with  all  fear, 
not  only  to  the  good  and  gentle,  but  alfo  to  the  fro  ward  •,  not 
pin -joining,  but  with  good  will  doing  fervice,  as  unto  God,  and 
not  unto  men.  Eph.  vi.  5 — 9.  Col.  hi.  22,  23,  24.  iv.  1. 
Tit.  ii.  9,  10.     1  Pet.  ii.  18. 

7.  As  superiors,  to  treat  our  inferiors  with  gentlcnefs  and 
conclefcenfion  ;  that  our  influence  with  them,  to  do  them  goody 
may  be  enlarged  ;  after  the  example  of  Chrilt,  who  beim>-  in 
the  form  of  God,  humbled  hi infelf  for  our  fakes;  and  who  came 
not  to  be  miniftered  unto,  but  to  minifter.  Phil.  ii.  8.  Mat, 
xx.  28. 

As  Inferiors,  to  treat  our  fuperiors  with  refpecl: ;  to  rife  up 
before  the  hoary  head  *,  and  to  honor  the  face  of  the  old  rh 
Levit.  xix.  32.     And,  as  Equals  to  treat  one  another  with  mu- 
tual complacency  and  courtefy.      1  Pet.  hi.  8. 

8.  As  neighbours,  to  avoid  tattling,  tale-bearing  and  ftrife  ; 
to  rejoice  with  thofe  who  rejoice  ;  and  weep  with  thofe  who 
weep  ;  to  adminiiter  comfort  and  relief  to  the  frck  ;  confblation 
to  the  mourners  5  charity  to  the  poor  j  reproof  to  the  vicious  ; 
counfel  to  the  ignorant ;  affiance  to  the  unfortunate  ;  to  be 
juft  in  our  intercourfe  ;  to  do  good  and  lend  ;  and,  in  general,  to 
be  emulous  in  the  offices  of  friendfhip.  1  Tim.  vi.  18.  Jam.  i. 
27.     Gal.  vi.  10.      1  Tim.  v.  13. 

9.  As  members  of  a  famiey,  confidered  as  a  fociety  or  com- 
munity, the  mailer  or  head  of  the  family  is  bound  to  act  as  a 
king,  and  as  a  prieft,  in  his  own  houfe,  according  to  the  will  of 
God. 

As  a  king,  to  enjoin  on  his  houfehold,  what  is  fit  and  reafon- 
able,  as  rules  of  conduct  fuited  to  their  reipeclive  relation  and 
condition,  and  to  enforce  obedience  under  fuitable  penalties. 

Hufband  and  wife,  where  that  relation  exills,  are  the  united 
head  of  the  family,  and  have  a  concurrent  authority  over  the 
children  and  domeilics.  Col.  iii.  20.  Expd.  xx.  12.  The 
reasonable  commands  of  the  latter  are  equally  obligatory  as 
thofe  of  the  former  :  nor  can  the  buiband  oppofe  or  reftrain  the 
lawful  authority-of  the  wife,  without  being  chargeable  with  ty- 
ranny and  injustice.  Still,  as  the  hufband  is  the  head  of  the 
wife,  it  does  not  become  her  to  contend  with  him,  by  direcl  op~ 
pofition  to  his  will,  even  for  her  rights  ;  but  rather  to  fubmk  to 
injury  with  patience,  contenting  herfelf  with  applications  to  his 


todcrflanding  and  coul  in  the  fight  of  GocL    Eph.  v.  23. 

The  dcfi'gn  of  all  government  is  to  make  every  one  fee!  tlie 
relation  in  which  he  ftflrtds  to  the  community,  and  to  compel 
him  to  conduct  as  becomes  that  relation.  If  this  can  be  effect- 
ed by  Force  of  rational  motives,  all  pains  and  penalties  are  both 
unneceffary  and  tyrannical;  if  otjierwffe,  recoup  mull  be  had 
to  them.  In  the  government  of  a  family,  the  red  of  correction, 
for  children  who  cannot  otherwife  be  brought  to  a  proper  tem- 
per and  conduct,  is  often  indifpennble.  Prey.  xiii.  24.  The 
application  of  the  rod  fhouM  always  be  fucli,  as  to  make  the 
fubjecT:  feet  it  to  be  an  exprciLon  of  good  will,  in  hirr 
plies  it.     If,    after  fu  indent  trial,    it  be  foi  oduce   no 

good  effect,  recourfe  muft  be  had  to  means  more  efheacious,  or 
better  calculated  to  operate  on  his  hopes  and  fears  ;  and  the 
point  mud  never  be  yielded,  till  it  becomes  ncceilary  to  deliver 
him  over  to  the  more  powerful  arm  of  die  magistrate,  as  incor- 
rigible.    Deut.  xxL  20j  21. 

Far  -  ■  .11  difciplmed  and   inftrucled  are  pillars   of  both 

Church  and  State  j  or,  the  nurferies   from  which,  from   :. 

-■■:::i  are  lei  plied   with  ufefui  members  ;  fueh  as  will,  in 

feveral'  ftations  and  conditions,  feek  the  common  good,   by 

hful  difch  trge  of  their  refpecYi\  .    Licentious  fami- 

on  the  contrary,  are  the  nurferies  of  irreligion  and  \ 

and^the  fource  of  moil  of  t^e  wickednefs  and  rnifery  which  have 

hitherto  deluged  the  earth  and  fi]  .,ence.     Hence 

;  cf  family  gc  vernn  e  -y  and  the  rci- 

1  ifibitity  of  parents  and  heads  of  families  incalculable.     Prov. 

6.   'Train   up  a  child  in  the  way  hte  mould  go,   and 'when  he  is 

ivill  not  depart  from  it. 

is  a  pried,  to  inftruct  thofe  under hisxare,  according  tot'ueir 
age  and  capacity,  their  duty  to  God,  as  their  Creator    and  Fre- 
;    to    Chrifi   as   their  Redeemer ;   to    their  parents  and 
governors  ;    to  t)j   .  m  and  fillers,  and  other  members  of 

nily  •,  to  themleives  and   to   ?A\  around  them,  as  th: 
fifty  related  to  feciety  or  to  the  Church  of  Chrift  ;    to  1 
afe  to  be  read,  the  hjoly  fcriptores  and  other  books  of  in- 
itrucVion,  and  to  explain  and  inculcate  the  truths  they  contain, 
as  their  capacity  is  able  to  bear  them  -,   to  exhibit  an  example,   in 
word  and  deed,  worthy  of  imitation  -,  to  all:  the  bleffing  of  God 
before,  and  return  him   thanks  after,  dated  meals  ;  to  re 
caufe  to  be  read  a  portion  of  the  fciiptures   daily  before  his  af- 
fembled  houfehold,   and   to  pray  with  them,  morning  ana 
ning,  widiConfefTion  of  fin,  and  thankfgiving  for  mercies   daily 
received.     Dent.  vi.  7. 

The  children  and  fervantsin  addition  to  their  refpeclive  du- 


,-55 

ties  already  explained,  are  bound  to  attend  the  religious  feruce 
of  the  family,  and  not  abfent  rliemfelves,  for  the  fake  of  bufi- 
nefs,  unlefs  of  urgent  neceflky,  much  lefs  for  the  fake  of  com- 
pany or  diverfion.  For  the  fame  reafons  which  make  it  proper 
for  the  head  of  the  family  to  lead  in  fuch-  fervice,  render  "it 
equally  proper  for  them  to  attend  and  unite  in  k.  i"ph.  ,i.  rS. 
Jer.  x.  25. 

10.  As  members  of  the  Christian  Ciiursh  we  ftand  re- 
lated as  Pallor  and  Church,  and  as  private  brethren. 

It  is  the  duty  of  the  Parlor  to  feed  the  flock  of  God,  wh*:h 
lie  haspurchafed  with  his  own  blood  -,  to  preach  the  \  on! ;  to 
give  himfelf  to  reading,  to  meditation,  to  doctrine  \  to  dftclarfl 
the  whole  counfel  of  God  to  the  people  of  his  charge,  ,s  thev 
may  be  able  to  bear  it ',  to  be  inflant  in  fcalbn  and  oijt  of  feafpn  ; 
to  reprove, rebuke,  exhort,  with  all  long-fufFering  and  doctrine; 
to  vifit  and  pray  with  the  Tick ;  to  adminifter  confoiation  to  the 
afTlicled ;  and,  as  ambafiadors  for  Chrift,  to  befe-eeh  rmn}  in 
Chrift's  Head,  to  be  reconciled  to  God.  Aifo,  to  adminifler  the 
facraments  of  baptifm  and  the  Lord's  fnpper,  on  proper  occa- 
fions,  to  the  proper  fubjecls  ;  to  admit  new  members,  who  ap- 
pear duly  qualified,  into  the  Church,  on  their  public  profeiTion 
of  faith  in  Chriil  and  obedience  to  him,  with  the  conjent  of  the 
brethren ;  and  with  like  confent,  to  exercife  the  difcipline  of 
Chrift's  houfe,  on  fuch  as  are  duly  convicted  of  fcandal  or  of- 
fence, unto  excommunication,  in  the  name  and  by  authority  of 
the  Great  Head  of  the  Church  $  to  affiH  in  forming  and  organi- 
zing Churches — in  the  ordination  of  Preibyterjes — in  the  dif- 
cipline of  neighboring  Churches  in  his  connexion — and,  in  gen- 
eral, in  advancing  and  fpfeading  the  gofpel  of  the  kingdom. — 
1  Pet.  v.  2.  2Tim.1v.  2.  1  Tim.  iv.  13.  A£ls  xx.  27.  Jam. 
v.  i;}.  2  Cor.  v.  20.  Mat.  xxviii.  19.  1  Tim.  v.  17.  Tit. 
i.  5.     A&s  xv.  2.     Mark  xvi.  15. 

It  is  our  duty  as  members,  in  relation  to  the  Pallor,  to  obey 
them  that  have  the  rule  over  us,  efteeining  them  worthy  of 
double  honor,  especially  thofe  who  labor  in  word  and  doctrine  ; 
becaufe  they  watch  for  fouls  aa  they  that  mull  give  account  j  to 
provide  for  their  fupport,  as  God  has  prospered  us  ;  to  pray  for 
them;  to  encourage  their  hearts,  and  ftrengthen  their  hands  in 
the  good  wofk  which  the  Holy  Ghcft  has  committed  to  them, 
by  counfel,  alhihuice  and  co-operation  j  and  by  diligent  and 
faithful  attendance  on  their  mihiftry.  1  Tim.  v.  17.  Heb. 
Xiii.  17.      1  Ccr.  ix.  14.     Heb.  x.  25. 

As  related  to  eacli  other  we  are  bound  to  watch  over  one 
another  ;  to  admonifh  one  another  in  love  ;  to  fpeak  often  one 
to  snatfcer  of  the  things  of  God  ;  to  bear  one  another's  burdens; 


56 

to  exercife  mutual  charity  and  forbearance ;  and  to  deal  with 
each  ether,  in  cafe  of  oifence,  according  to  the  rules  of  the  gof- 
pel.      i  Cor.  xii.  25.     CoL  iii.  16.     Mai.  iii.  16.     Col.   iii.  13, 


14.     Mat.  xviii.  15,  16,  17 


CHAPTER  XXI. 

C/*  the    Church — its  officers — its  dlfcipline. 

t  I  THE  term,  Church,  in  a  large  fenfe,  means  the  general 
J[_  aflembly  cf  all  thofe,  cf  every  age  and  nation,  who  are 
redeemed  to  God  by  the  blood  of  Chrift,  and  effectually  called 
by  his  grace.  In  this  fenfe,  the  Church  is  compofed  cf  two 
parts  j  the  Church  triumphant  confifting  of  the  fpirits  of  juft 
men  made  perfect  in  heaven  ;  and  the  Church  militant  con  fill- 
ing of  thofe  who  have  not  yet  accomplished  their  warfare  0:1 
earth.  It  is  called  the  Zion  cf  God ;  the  City  cf  the  living 
God  ;  the  heavenly  Jcrufalem  ;  the  Jerufalem  which  is  above  ; 
and  the  General  Aflembly  and  Church  of  the  firft  born,  who 
are  written  iii  heaven.  Heb.  xii.  22,  23.  Gal.  iv.  26.  This 
is  the  only  fociety  of  men  which  (hall  exift  forever ;  and  it  is 
that,  for  which  all  other  focieties  are  raifed  up,  for  a  time  f up- 
ported,  and  at  laft  deftroyed.  Mat.  xvi.  i3.  Iiai.  xliii.  4. — 
This  fociety  alone  enjoys  true  freedom  ;  becaufe,  this  alone  is 
actuated,  in  a  fufficient  degree,  by  that  charity  which  is  the 
bond  of  perfect  nefs  and  peace.  Gal.  iv.  26.  She  is  the  mother 
of  all  true  Christians.  The  Church  militant  travails  in  birth 
with  them,  and  when  they  are  born,  (he  nourishes  them  with  the 
fincere  milk  of  the  word  ;  is  felicitous  for  their  welfare,  and 
cxetcifes  a  parental  watch  and  difcipline  over  them  ;  and  th'-. 
Church  triumphant  feels,  at  leaft,  an  equal  inter  eft  in  their  birth 
and  nurture.  Gal.  iv.  19,  26.  1  Peter  ii.  2.  Mat.  xviii.  17, 
18.     Rev.  xii.  1,  2.     But, 

2.  The  term  is  frequently  ufed,  in  a  more  limited  fenfe,  to 
denote  any  competent  number  of  profetTmg  Chriftians  who  haVjC 
covenanted  to  be  the  Lord's,  and  to  walk  together  in  all  the  com- 
mandments and  ordinances  of  the  Lord;  and  who  can,  and  in 
the  name  of  Chrift  do.  ob  the  Lord's  day,  anil  on  other 
occafions  duly  appointed,  for  the  public  worfhip  of  God,  ar 
communion  with  God',  and  with  one  .mother,  in  the  word  and 
ordinances  of  the  gofpel.  Thus  we  read  of  the  Churches  of 
Galatia,  of  the  GUttrch  in  the  Ciciesof  Rome,  Corinth,  Ephefus, 
ike.  and  in  the  Village  of  Ccuchrea.     Again, 

3.  The  term  fcems  to  be  ufed,  fometimes  for  a  number  of 


57 

particular  Churches  in  connection.  The  Church  at  Jerufalem 
in  the  time  of  the  Apoftles  confided  of  many  thoufands,  who 
mufl  have  met  for  divine  fervice  in  feparate  congregations  or 
aflemblies,  but  the  whole  body  of  believers  in  that  City  are  cal- 
led the  Churchy  as  may  be  feen  A£ls  xv.  4,  22. 

4.  The  orders  in  the  Church,  in  the  Apoflolic  age,  were  nu- 
merous *,  to  wit,  Apoftles,  Prophets,  Teachers,  Miracles,  Gifts 
of  healing,  Helps,  Governments, Diverfities  of  tongues, Interpre- 
tation of  tongues.  Of  thefe,  Apoftles  have  no  fucceffbrs. — 
Prophets,  miracles,  gifts  of  healing,  diverfities  of  tongues  and 
interpretation  of  tongues  have  long  fince  ceafed,  with  the  occa- 
fions  which  rendered  them  ufeful  and  necefiary.  There  remain 
only  teachers,  helps,  and  governments.    1  Cor.  xii.  28. 

5.  Teachers  are  otherwife  called  Bifhops  or  Elders;  all 
which  are  different  names  of  the  fame  office.  Elders  are  called 
Bifhops,  A£ls  xx.  17,  28.  And  from  Miletus  he  {?zxi\~]fent  to 
Ephefus,  and  called  for  the  Elders  of  the  Church >,  and  in  his  exhor- 
tation to  them  he  fays,  Take  heed,  therefore,  to  your/elves,  and  to 
all  the  flocks,  over  which  the  Holy  Ghojl  hath  made  you  OVER- 
SEERS, in  the  original,  B I  SHOES,  Alfo  in  Tit.  i.  5,6,  7.  For 
this  caufe  left  I  thee  hi  Crete,  that  thou  fhouldejl  fet  in  order  the 
things  that  ■  are  wanting,  and  ordain  ELDERS  in  every  City.  If 
any  be  blamelefs,  &c.  For  a  BlSHOP  mufl  be  blamelefs.  Alfo  in 
1  Pet.  v.  1,  2.  The  Elders  which  are  among  you  I  exhort, 
who  am  alfo  an  Elder,  &c.  Feed  the  flock  of  God  tuhich  is  among 
you  TAKING  THE  OVERSIGHT,  &c.  In  the  original,  exercifwg 
the  office  of  a  BijJjop. 

6.  Helps.  If  any  office  different  from  thofe  now  known  in 
the  Church  is  marked  by  this  word,  it  mufl  be  uncertain  what 
that  office  is,  and  confequently,  whether  the  reafons  for  it  ftill 
exifl  •,  but  if  a  known  office  is  defignated  by  it,  it  mufl  be  that 
of  Deacon.  The  duties  of  this  office  originally  belonged  to  the 
Apoftles  and  Elders,  and  were,  by  divine  direction,  fevered 
from  their  more  important  duties,  to  the  end,  they  might  give 
themfelves  continually  to  prayer  and  to  the  miniftry  of  the  word, 
and  in  this  view,  the  office  of  Deacon  is  aptly  defignated  by  the 
term  Helps.  That  this  is  the  true  meaning  of  the  term  feems  the 
more  probable,  becaufe,  in  the  enumeration  of  the  officers  of  the 
Church,  feveral  others,  befides  this,  are  pointed  out  by  terms  ex- 
preffive  of  the  nature  and  objeel  of  the  offices  themfelves, 
and  not  by  appropriate  names  ;  as  teachers,  miracles,  govern- 
ments, and  others  ;  and  becaufe,  in  a  formal  recital,  the  office  of 
Deacon  which  is  agreed  to  be  one,  if  not  intended  by  this  term, 
b  wholly  omitted. 

The  firft  who  exercifed  this  office  were  chofen  by  the  breth- 

H 


58 

ren  of  the  Church  at  Jerufalem,  and  were  fet  before  the  Apoftles, 
and  by  them  were  fet  apart  to  office,  by  prayer  and  impofition 
of  hands.  They  were  men  of  honeft  report,  and  full  of  the  Holy 
Ghoft  and  wifdom. 

Their  duty  is  defcribed  to  be  to  ferve  tables  ;  or  to  diflribute 
the  flock  or  common  property  of  the  Church  to  widows  and 
other  indigent  members  who  had  not  fuiiicient  means  of  fup- 
port ;  for  which  purpofe  it  was  committed  to  their  cuftody 
and  management.  Acts  vi.  I — 6.  As  Deacons  they  have  no 
authority  to  teach  publicly,  or  to  exercife  any  other  part  of  the 
office  of  Elder.  It  behoves  them  to  be  grave,  fincere,  tempe- 
rate, difinterefted,  found  in  the  faith,  chafte,  and  to  rule  their 
own  houfe  well,     i  Tim.  iii.  8 — 12. 

7.  Governments.  Under  this  term  are  comprifed  all  who 
bear  rule  in  the  Church.  That  fome  are  fet  to  bear  rule  in  the 
Church  appears  from  1  Cor.  xii.  28.  aforecited  :  from  1  Tim. 
v.  17.  Let  the  Elders  that  rule  well  be  counted  worthy  of  double 
honor.  From  Heb.  xiii.  7.  Remember  them  which  have  the  rule 
over  you,  who  have  fpoken  unto  you  the  word  of  God.  17.  Obey 
them  that  have  the  rule  over  you,  and  fab  nut  yourf elves ,  for  they 
watch  for  your  fouls  as  they  that  mufl  give  account.  It  equally  ap- 
pears from  the  three  paffages  lalt  cited,  that  the  perfons  fet  to 
rule  are  the  Elders.  The  fame  appears  from  John  xx.  23. — 
Whofe  foeverfms  ye  remit  they  are  remitted  \  and  whofe  foevcr  fins 
ye  retain  they  are  retained.  But  in  the  exercife  of  thia_ power  by 
the  Elders,  the  concurrence  of  the  Church  feems  requifite. — 
I  Cor.  v.  4,  5.  In  the  name  of  our  Lord  Jefus  Chrifl,  when  ye  be 
gathered  together,  and  myfpirit,  with  the  power  of  our  Lord  Jefus 
Chrifl,  to  deliver fuch  an  one  unto  Satan.  13.  Therefore  put  away 
from  among  yourf elves  that  wicked  perfou.  And  the  punifhment 
inflidted,  in  cafe  of  offence,  is,  in  a  qualified  fenfe,  the  a£t  of 
the  Church.  2  Cor.  ii.  6.  Sufficient  to  fuch  a  man  is  this  puniflj- 
ment,  which  was  inflicted  of  many.  It  feems  notefTential  that  the 
Elders  fet  to  rule  in  the  Church  fhould,  in  every  cafe,  extrcife 
the  office  of  a  Paftoror  Teacher.  1  Tim.  v.  17.  Let  the  Elders 
that  rule  well  be  counted  worthy  of  double  honor >  efpecially  they  wh§ 
labor  in  word  and  doclrine. 

8.  The  difcipline  of  offenders,  duly  adminiftered,  is  the  a£t 
of  the  Great  Head  of  the  Church.  Its  objecl:  is  to  reclaim  and 
reltore  them  by  bringing  them  to  repentance.  As  an  act  of  the 
Church  it  is  an  cxpreffion  of  good  will  to  the  fubje£t,  and  of 
obedience  to  Chrift.  It  partakes  not  of  the  nature  of  vindictive 
punifhment ;  but  its  end  is  the  deftruCtion  of  the  flefh,  that  the 
fpiritmaybe  faved,  in  the  day  of  the  Lord  Jefus.  1  Cor.  v.  4, 
5.     2  Thes.  iii.  15. 


-i9 

9.  The  difciplinc  of  the  Church  is  exercifcd  in  a  firft  and 
fecond  admonition,  and  if  thofe  prove  ineffectual  to  gain  the  of- 
fending brother,  and  he  be  duly  convicted,  in  excommunication. 
Mat.  xviii.  15,  16,  17.     Tit.  iii.  10. 

10.  Excommunication  does  not  diffolve  the  connection  be- 
tween the  Church  and  the  offender,  as  a  brother  •,  but  it  excludes 
him,  while  impenitent,  from  the  communion  of  the  Church,  in 
all  Chriftian  ordinances-,  particularly,  in  the  facraments  of  Bap- 
tifm  and  the  Lord's  fupper.  But  the  duty  of  the  Church  to  ad- 
monifh  him  as  a  brother  ftill  remains.   iCor.v.  1 1.  2Thes.iii.  15. 

11.  No  member  of  the  Church  ought  to  keep  company  with 
an  excommunicated  brother,  in  fuch  manner,  as  is  calculated  to 
ihow  complacency  in  him,  or  approbation  of  his  character  or 
conduct,  nor  even  to  eat  with  him  at  a  common  table;  becaufe 
this  will  defeat  one  main  defign  of  excommunication,  which  is 
that  the  offender  may  be  afhamed.  2  Thes.  iii.  14.  This  rule, 
however,  muft  not  be  confirued  to  fupercede  the  due  difcharge  of 
relative  duties  which  any  member  may  owe  to  him,  or  the  duties 
of  kindnefs  or  charity,  becaufe  he  is  not  to  be  treated  as  an  ene- 
my.     1  Cor.  v.  11.     2  Thes.  iii.  15. 

12.  The  offences  which  demand  the  cenfures  of  the  Church 
are  herefy,  fchifm,  fornication,  covetoufnels,  idolatry,  railing, 
drunkennefs,  extortion,  eating  the  bread  of  idlenefs,  and  other 
fuch  like  crimes,  which  are  a  fcandal  to  the  Chriftian  profeflion, 
and  a  ftumbling-block  to  thofe  who  are  without.  Tit.  iii.  io« 
Rom.  xvi.  17.     1  Cor.  v.  11.     2  Thes.  iii.  1 1,  14. 

13.  A  regular  and  impartial  difcipline  in  a  Church  is  effential 
to  its  well  being — to  its  mining  as  a  light  in  the  world — to  its  loy- 
alty to  Chrift  whofe  inftitution  it  is — and  to  the  edification  of 
its  members  j  and  an  important  mean  of  the  conviction  and 
converfion  of  others.  Without  it  a  Church  is  a  candle  under  a 
bufhel ;  it  is  fait  without  a  favour,  and  fit  neither  for  the  land, 
nor  yet  for  the  dung  hill. 

He  that  hath  ears  to  hear  let  him  hear.  Rev.  ii.  20.  Luke 
*iv-  34>35- 


ADDRESS  TO  THE  READERS. 


WE  have  now,  agreeably  to  the  direction  of  the  Mifiionary 
Society  of  Connecticut,  prefented  you  with  a  Summary 
of  Chriftian  doctrines  and  duties,  in  our  apprchenfions  agreea- 
ble to  the  oracles  of  God.  They  are  in  our  view  neceflary  to 
be  believed  and  practifed,  that  men  may  be  found  Chriftian s, 
and  inherit  eternal  life.  How  neceflary  and  important  it  is,  in 
the  view  of  the  Mifiionary  Society  and  of  their  Truftees,  that 
you  mould  be  found  in  the  faith,  fettled  and  immoveably  fixed 
in  the  belief  of  the  doctrines  and  duties  of  Chriftianity,  and 
that  your  practice  fhould  be  conformable  to  them,  you  will  be 
able,  in  fome  meafure,  to  determine  from  the  direction  of  the 
Society,  and  the  confequent  labor  and  expenfe  which  we  have 
been  at  to  compofe,  print,  and  tranfmit  this  Summary  to  you. 

We  are  perfuaded  that  what  men  believe  will  have  a  com- 
manding influence  on  their  practice,  prefent  comfort,  and  eter- 
nal happinefs.  And  that  the  true  doctrines  of  the  gofpel,  above 
all  others,  are  mighty  through  God  to  the  pulling  down  of  ftrong 
•  holds,  calling  down  imaginations,  and  every  high  thing  that 
exalteth  itfelf  againft  the  knowledge  of  God,  and  bringing  into 
captivity  every  thought  to  the  obedience  of  Chrift  :  And  that 
your  morals  will  be  good  in  proportion  to  the  foundnefs  and 
meafure  of  your  faith.  And  we  are  of  the  opinion  that  a  Sum- 
mary of  Chriftian  doctrines  and  duties  may  be  more  neceflary 
and  important  for  you,  and  your  children,  than  for  people  in 
the  old  fettlements,  where  the  gofpel  is  conftantly  preached, 
and  the  ordinances  ftatedly  adminiftered  ;  where  there  are  much 
greater  advantages  for  fchooling,  than  you  can  enjoy  ;  and 
where  books  on  doctrinal  points  are  more  common,  and  may 
be  more  eafily  obtained.  We  have  therefore  wifhed  and  labor- 
ed, as  far  as  in  our  power,  to  be  helpers  of  your  faith  and  to  re- 
lieve thofe  difficulties.  At  the  fame  time,  we  by  no  means 
wifh,  that  your  faith  mould  ftand  in  the  wifdom  of  men,  but 
in  the  power  of  God.  f  We  therefore  intreat  you,  dear  breth- 
ren, like  the  noble  Berean8,  to  fearch  the  fcriptures  daily  wheth- 
er thefe  things  are  fo.  J  Try  every  doctrine  by  this  fure  word 
of  prophecy  ;  and  let  it  in  all  things  direct  and  govern  your 
faith  and  practice.  This  is  the  divine  direction:  To  the  law  and 
to  the  testimony  j  if  they  fpeak  not  according  to  this  word,  it 

f  i  Cor.  ii.  5.     I  A&s  xvii.  11. 


6i 

is  becaufe  there  is  no  light  in  them.  *  We  befeech  you  there- 
fore to  give  the  mofl  earned  heed  unto  the  things  we  have  writ- 
ten to  you.  Examine  every  article  by  the  word,  and  as  far  as 
you  (hall  find  it  to  correfpond  with  that,  let  it  be  adopted  as  an 
article  of  your  faith.     Teach   it  alio  to  thofe  under    your  care, 

i  that  they  alio  may  be  nourifhed  up  in  the  words  of  found  doc- 
trine. If  you  fhould  give  but  a  fuperficial  attention  to  thefe 
great  points  of  doctrine,  you  will  not  only  lofe  the  benefit  which 
wc  have  defigned  you  and  your  children,  and  ill  requite  our  be- 
nevolent labors  and  purpofes  ;  but  you  will  fin  againfl  God, 
againft   yourfelves,  and    againft  the  fruit  of  your  own  bodies. 

!  But  in  proportion  as  you  zealoully  attend  to  the  doctrines  of 
our  holy  religion,  fearch  the  fcriptures,  and  imbibe  the  truth, 
from  a  conviction  that  it  is  divinely  taught,  you  will  confult 
your  own  happinefs  and  that  of  your  children,  the  more  happi- 
ly will  you  anfwer  our  defign  in  this  Summary,  and  conform 
yourfelves  to  the  divine  will.  The  more  entirely  you  fhall  prac- 
tife  the  duties  which  it  fuggefts  under  the  like  conviction,  and  in 
obedience  to  the  fupreme  will,  the  greater  will  be  your  prefent 

|  peace  and  ufefulnefs,  and  your  future,  eternal  reward. 

That  you  may  do  thefe  duties  with  the  greateft  eafe  and  to  the 
bed  advantage,  let  the  words  which  God  hath  commanded  be  in 
your  hearts,  and  let  the  word  of  Chrift  dwell  in  you  richly,  in 
all  wifdom.§  This  will  enable  you  to  judge  with  greater  accu- 
racy concerning  the  truth,  and  the  better  to  diftinguifh  between 
■  that  and  error.  It  will  more  efTec~tually  prevent  your  being  car- 
ried about  with  every  wind  of  doctrine.  It  will  enable  you  with 
greater  eafe,  and  to  better  advantage,  to  inftrucl-  your  children 
and  others  under  your  care,  in  the  truth.  This  is  of  the  higheft 
imaginable  importance  to  yourfelves  and  to  them,  and  to  the  or- 
der, peace  and  profperity  of  your  fettlements. 

If  a  people  will  fufFer  themfelves  to  be  unprincipled,  and  thofe 
under  their  care  to  grow  up  in  the  fame  ftate,  they  generally  will 
be  a  people  without  good  morals,  and  it  will  terminate  in  their 
ihame  and  ruin.  It  will  bring  the  fame  complaint  and  threaten- 
ing of  God  againft  them,  which  he  uttered  againft  his  own 
covenant  people.  My  people  are  deftroyed  for  lack  of  knowl- 
edge :  becaufe  thou  haft  rejected  knowledge,  I  will  alfo  reject 
thee. ||  That  this  may  not  be  your  unhappy  cafe,  and  efpecially 
that  of  your  children,  in  what  a  peculiar  manner  does  it  con- 
cern you,  in  conformity  to  the  divine  precepts,  that  the  words 
of  the  law  fhould  be  in  your  heart,  and  that  ye  fhould  teach  them 
diligently  to  your  children  ?  That  ye  fhould  talk  of  them 
fvhen  ye  fit  in  the  houfe,  and  when  ye  walk  by  the  way,  and 

*  Ifaiah  viii.  SO.     §  Col    iii.  16.     ||   Hofea  iv.  6. 


62 

when  ye  lie  down,  and  when  ye  rife  up  ?*  This  will  make  you 
and  the  generation  riling  up  under  your  care,  like  Apollos, 
mighty  in  the  fcriptures.  This  will  give  you  great  dignity  and 
influence  in  your  families.  It  will  caufe  your  faces  to  fhine  be- 
fore men,  and  make  you  eminentlyxufeful  in  fociety.  It  will  be 
a  fource  of  edification  and  comfort  to  yourfelves  and  others. 

You  will  readily  perceive,  that  thefe  duties,  which  are  always 
of  the  higheft  importance  to  men,  in  all  circumftances,  are  more. 
fo  to  you,  and  to  all  under  your  care,  on  the  account  of  your 
difadvantages  with  refpect  to  fchooling,  your  want  of  the  con- 
(lant  preaching  of  the  word,  and  by  reafon  of  the  fcarcity  of 
good  books  among  you.  Thefe  deficiencies  can  be  made  up  to 
yourfelves,  and  efpecially  to  your  children  only,  by  your  more 
than  ordinary  attention  to  the  fcriptures,  and  to  the  doGrines 
and  duties  which  they  inculcate,  and  by  your  uncommon  dili- 
gence and  faithfulnefs  in  teaching  them  to  your  children,  and 
young  people.  This  will  (how  your  faithfulnefs  to  God  and 
to  them  ;  and  do  them  and  ages  to  come  the  mod  efTential  fer- 
vices.  It  will  be  one  of  the  mod  effectual  means  of  uniting 
you  in  the  faith,  and  order  of  the  gofpel,  and  of  facilitating  the 
Settlement  and  fupport  of  the  gofpel  miniitry  among  you.  It 
will  do  honor  to  God,  and  be  the  means  of  your  and  your  chil- 
dren's prefent  and  future  edification,  ufefulnefs,  dignity  and 
happirrefs. 

While  we  fuggeft  thefe  things  to  your  mofl  ferious  confider- 
ation,  and  you  have  this  ocular  evidence  of  our  labors  and  con- 
cern for  you,  we  perfuade  ourfelves  you  will  kindly  receive  our 
warm  and  prefiing  exhortations,  that  you  zealoufly  and  faithfully 
attend  to  the  momentous  duties  we  have  been  recommending. 
We  befecch  you,  dear  brethren,  not  only  to  know  the  doctrines 
and  duties  of  religion,  but  to  reduce  them  to  conftant  practice. 
We  recommend  the  words  of  our  bleiTed  Saviour,  and  of  his 
holy  Apoftle,  relative  to  this  point  to  your  ferious  attention.  If 
ye  know  thefe  things,  happy  are  ye  if  ye  do  them.^[  Be  ye 
hearers  of  the  word  and  not  doers  only,  deceiving  yourfelves. — 
Whofo  looketh  into  the  perfect  law  of  liberty,  and  continueth 
therein,  he  being  not  a  forgetful  hearer,  but  doer  of  the  work, 
ihall  be  bleiTed  in  his  deeds.|  We  mud  practice  well  no  lefs 
than  believe  well,  that  we  may  be  happy.  Without  holinefs  no 
man  can  fee  the  Lord.  We  are  all  acting  for  eternity.  Our 
days  are  flying  rapidly  to  a  clofe.  Our  harveft  will  foon  be  paft 
and  our  fummer  ended.  God's  eye  is  upon  you,  and  he  will 
witnefs  for  us,  how  we  have  inftructed  and  entreated,  warned 
and  counfelled  you,  and  how  you  have  regarded  our  counfels  and 

•  Deut.  vi.  8.     ^  John  xiii.  17.     i  James  i.  25. 


entreaties,  and  he  will  give  every  man  according  to  his  works. 
"We  bcfeech  you,  therefore,  beloved  brethren,  by  thefe  weighty 
confiderations,  for  the  fake  of  your  own  fouls,  for  the  good  o£ 
your  children,  and  for  the  fake  of  ages  yet  unborn,  for  the  peace 
and  profperity  of  Zion  and  the  happinefs  of  the  nation,  that  ye 
would  be  Chriftians  indeed  ;  and  that  ye  would  grow  in  grace, 
and  in  the  knowledge  of  our  Lord  and  Saviour  Jefus  Chrift,.  We 
urge  you  by  the  command  and  mercies  of  God,  by  the  folemni- 
ties  of  death  and  final  judgment.  Yea,  if  there  be  any  confola- 
tion  in  Chrift,  if  any  comfort  of  love,  if  any  fellowship  of  the 
fpirit,  if  any  bowels  and  mercies,  fulfil  ye  our  joy  ;  that  ye  be 
like  minded,  to  believe  and  obey  the  gofpel,  that  ye  have  the 
fame  love,  being  of  one  accord,  of  one  mind. 


DISCOURSE, 


ON     THE 


GENUINENESS  an d  AUTHENTICITY 


OF   THE 


NEW-TESTAMENT : 

PlLIVERED      AT      NEW-HAVEN, 

September  10th,  1793* 

AT    THE 

ANNUAL    LECTURE, 

APPOINTED       BY       THE       GENERAL      ASSOCIATION      OF 

CONNECTICUT  :     ON   THE  TUESDAY    BEFORE 

THE  PUBLIC  COMMENCEMENT. 


—  ■!■» 


f 

N  E   W-  YORK: 
PRINTED     by     GEORGE    BUNCE,    &     Co. 

MjDCC,XCIV. 


ADVERTISEMENT. 


r|  yHE  teflimony,  adduced  in  the  following 
-*■  difcourfe,  was  taken  principally  from 
Dr.  Lardners  Credibility  of  the  Gofpel  Hiflo* 
ry.  Several  other  valuable  articles  cf  teflimo* 
ny9  collected  with  an  intention  to  infert  them, 
-were  omitted^  on  account  of  the  length  of  the 
difcourfc  ;  as  were  alfo  fome  additional  argu- 
ments. 

A  little  more  than  half  of  what  is  now  pub- 
lijhed  was  delivered  frem  the  defk.  If  the 
writer  is  not  deceived,  the  remainder  will  he 
found  to  be  pertinent  to  the  principal  defign. 
He  believes  the  teflimony  to  be  juflly  reprefnt- 
ed  ;  but,  if  in  the  hurry  and  anxiety,  occafion- 
ed  by  a  long  continued  ficknefs  of  his  family* 
and  of  his  parifliioners,  any  miflakes  have  been 
committed,  he  prefumes  they  will  be  pardoned. 
T.  DWIGHI 

Greenfield,  July  19th,  1794. 


E     R     RATA, 


r  ACE. 

LINE.           FO                       READ. 

8 

20 

principle      principles. 

12 

*5 

compl 

*7 

30 

a uth enticity    a u thority. 

2  2 

10 

Mariroil        Marcicn. 

25 

24 

of                  to . 

r  2 

/./// 

four             fezv. 

63 

j  6 

of  t a  x ing      of  the  t a x ing. 

54 

wote 

(at  ike  end)     add  Lardner. 

59 

»9 

new  entirely    new  and  entire! v. 

62 

2 

ig  710%  ly          ig  n  0  m  iny . 

64 

20 

preferred      preferved. 

65&6; 

?  wote 

JevelVbEoyl.LtVu  read  Tvells's 
Boyl.  Led. 

67 

18 

lhaken          flwkcn. 

ibid 

29  af 

"ter  ferom  dele    ,  end  write  .  . 

72 

12 

fiicer/jors       juccfjors. 

73 

1 

dnjlrines        doctrines. 

i'M- 

M 

ar.s          Roman. 

74 

22 

after  publicly  dele     , 

76 

18 

dc  le  old. 

rbul. 

23 

after  cbferveJ  write      3 

u, 

y         -Ch 

'Sts  ^h-       C4-tnr  r  '2/seZ:), 

CJ^Z*^<^    t.  -^^^v^y^^ 


till      II  I       '  '      ■■■"■.■■■■■■UiPf!"g*J«^ 

A 

DISCOURSE 

O  N    T  H  K 

GENUINENESS  and   AUTHENTICITY 

OF    T  H  E 

NEW- TESTAMENT. 


John    xxi.  24. 

This  is  the  Difciple,  qjoho  teflifieth  thefe  things,  and  nuroit  theft 
things  ;  end  ive  know,  that  his  tcjlimony  is  true. 

THIS  pafTage  afTerts  the  book,  in  which 
it  is  found  to  have  been  truly  written 
by  St.  John.  Should  the  affertion  be  fair- 
ly proved  by  the  higheft  evidence,  applica- 
ble to  fubjefts  of  this  nature,  the  Genuine- 
nefs  and  Authenticity  of  the  whole  New- 
Teuament  would,  probably,  be,  by  mod 
perfons,  acknowledged  to  be  alfo  proved. 
As  the  gofpel  of  St.  John  contains  Narra- 
tions, and  Doclrines,  as  furprifing  and  im- 
probable, as  any  which  are  contained  in  the 
other  books  of  the  New-Teftament;  as 
the  admiflion  of  thefe  will  be  generally  al- 
lowed to  be  an  admiflion  of  thofe  alfo,  and 
B 


&  CENVINENES5    AND    AUTHENTICITY 

will  involve  difficulties,  in  the  eye  of  hu- 
man faith,  of  the  fame  nature,  and  the  fame 
magnitude;  and  as  the  fame  evidence  will 
fupport  both  alike  ,  few  perfons,  who  arc 
wholly  perfuaded,  that  the  gofpel,  attribu- 
ted to  St.  John,  was  written,  and  truly  writ- 
ten, by  him,  will  hefitate  to  receive  the 
whole  New-Teftament  as  an  authenrc  ac- 
count of  the  life,  death,  and  refurreclion, 
the  inftruclions,  inftitutions,  and  precepts 
of  Jesus  Christ. 

Should  thefe  obfervations  be  allowed 
tobejuft,  it  will  follow,  as  the  unavoida- 
ble confequence,  that,  if  the  Gofpel  in 
queftion  can  be  proved  to  be  a  genuine  and 
faithful  record  of  St.  John,  the  New-Tefta- 
ment is  the  Word,  and  Chriftianity  the  Re- 
ligion, of  the  Son  of  God.  For  the  au- 
thors of  the  New-Teftament  have  declared 
tbemfelves  to  be  infpired  by  the  Spirit  of 
God, with  the  unerring  knowledge  of  his  ho- 
ly  plcafure,  in  all  things  pertaining  to  life 
and  godlinfcfs. 

To  the  fcheme  of  difcourfe,  hinted  above, 
the  text  moil  naturally  leads.  It  may  how- 
ever be  advantageous  to  extend  my  obferva- 
tions beyond  thefe  limits,  and  to  examine 
the  authenticity  of  the  whole  volume  of  the 
New-Teftament.  All  the  books  in  this  vo- 
lume ftand  on  the  fame  ground,  and  are  fup- 
ported  by  the  fame  arguments.  The  text 
may,  therefore,  be  fairly  viewed  as  a  proper 
theme  of  a  difcourfe,  defigncd  to  authenti- 
cate the   whole.     This  purpofe  I  (hall  at- 


1 


OF   THE    NEW   TESTAMENT.  1 

tempt  to  accomplifh,  in  the  following  man- 
ner. 

i.  I  shall  endeavor  to  flicw,  that  the 
feveral  books  in  the  Ncw-Teftament,  par- 
ticularly the  Hiftorical  books,  were  written 
by  the  perfons,  whole  names  they  bear. 

2.  That  the  writers  were  neither  de- 
ceived, nor  deceivers. 

3  That  their  writings  hive  defcended, 
without  airy  material  alterations,  to  the  pre- 
fer, t  time. 

The  firft  of  thefe  proportions  includes 
the  firft  declaration  of  the  text,  extended  to 
the  feveral  writers  of  the  New  Teftament. 
The  other  two  proportions,  if  true,  will 
evince,  that  the  prefent  ftateof  the  teftimo- 
ny,  afcribedin  the  text  to  St.  John,  perfect- 
ly accords  with  its  original  ftate  j  and  thus 
enlarges  the  laft  declaration  of  the  text  into 
a  folid  ground  of  faith,  for  mankind,  at  the 
prefent  time. 

In  fupport  of  the  firft  of  thefe  propofi- 
tions — —That  the  feveral  books  of  the 
New  Teftament,  particularly  the  Hiftorical 
books,  were  written  by  the  perfons,  whofe 
names  they  bear  ;  it  may  be  obferved  in  the 
firft  place— That  the  ftate  of  the  Jews,  and 
of  the  Romans,  as  alio  of  other  nations,  fo 
far  as  it  is  either  direclly  declared,  cr  allu- 
ded to,  in  thefe  books,  is  abundantly  attcft- 


8  GENUINENESS    AND    AUTHENTICITY 

ed  by  other  writers  of  undoubted  authority, 
and  is,  therefore,  truly  represented. 

Particularly  there  were,  at  ihe  times 
fpecified,,  fuch  perfons  in  Judea,  as  Herod 
the  great,  his  four  Ions,  Herodias,  Pontius 
Pilate,  Cyrenius  or  Ouirinus,  Felix,  Por- 
tius  Feftus,  Annas,  Caiaphas,  Lyfias,  John 
the  Baptift,  and  Drufilla  ;  who  had  the  cha- 
racters, and  fituationsinlifc,  teflincd  by  the 
Evangelifls. 

Such  writers  have  alfo  attcfted,  that,  at 
the  times,  and  in  the  places  mentioned, 
there  were  fuch  perfons,  as  Auguftus,  Tibe- 
rius, Claudius,  Nero,  Gallio,  Sergius  Paulus, 
Cornelius,  and  Aretas  ;  living  in  the  fia- 
tions,  and  characters,  here  affigned  to  them  : 
And, 

That  there  were  fuch  claries  of  men,  as 
Pharifees  and  Sadducees,  Scribes  and  Law- 
yers, Kerodians  and  Samaritans,  of  the  fame 
characters,  for  principicsand  conduct,  as  are 
here  afenbed  to  them. 

These  cuftoms  of  the  Jews  are  alfo 
abundantly  evinced  to  have  exifted,  at  this 
time;  "viz.  That  they  came  from  the  dif- 
ferent countries,  where  they  lived,  to  the 
feafts  at  JcrufaUm ;  daily  frequented  the 
temple;  prayed,  at  the  third  and  at  the  ninth 
hour  ;*  failed  until  the  morning  prayer  was 

*  H^nceths  fjree  of  St  Peter' 5 reply,  A5ts  2   1 5. 


OF   THE    MEW-TESTAMENT.  9 

ended  ;  were  greatly  zealous  for  the  law, 
and  for  the  temple  ;  worshipped  in  fyna- 
gogues  ;  read  ftatedly  portions  of  the  Old 
Teftament;  pra&ifed  the  vow  of  the  Naz- 
arite,  /having  their  heads  ;  inflicted  forty 
[tripes  fave  one  ;*  allowed  and  exercifed 
furious  a£ts  of  private  zeal  for  Religion; 
payed  tribute  to  the  Romans,  and  cflcemed 
it  a  grievance  ;  had  publicans  of  their  own 
nation,  and  abhorred  them,  for  being  in  this 
office  ;  hated,  and  vehemently  perfecuted 
the  Chriftians;  were  zealous  for  the  Sab- 
bath, circumcifion,  &c.  even  to  bigotry  ; 
and  confidered  the  reft  of  mankind,  as  odi- 
ous and  contemptible,  with  an  unexampled 
deteitation. 

It  is  alio  clearly  proved,  that  their  high 
pricfts  rent  their  clothes,  on  extraordinary 
occafions  ;  that  the  Pharifees  and  the  Sad- 
ducees  were  fteady  and  bitter  enemies  to 
each  other;  that  the  Jews  and  Samaritans 
hated  each  other,  to  a  degree  wholly  fingu- 
lar;  that,  out  of  Judea,  the  Tews  prayed 
cuftomarily  by  the  fides  of  rivers,  and  feas ; 
that  they  laboriously  made  profelytes  ;  that 
they  were  aftonifhingly  corrupted  in  doc- 
trine, and  in  manners ;  and  that  they  and  the 
Samaritans,  at  this  time,  univerfally  and 
Wrongly  expected  the  coming  of  the  Mef- 
fiah. 

With  equal  clearnefs  are  we  certified, 
that  the  Roman  Governor  ha ia  in    judea, 

*  Such  as  thar,  recorded  Acts  a 3,  T2. 


19  •EMUINEMESa    AND    AUTHENT1C1TT 

the  power  of  life  and  death;  that  public 
notifications  were  in  Jerufalem,  cuftomarily 
written  in  Hebrew,  Gree-k,  and  Latin  ;  that 
criminals,  under  the  Roman  government, 
always  carried  their  own  croffes;  were  cuf- 
tomarily fcourged,  mocked  and  abufed, 
as  Christ  is  laid  to  have  been;  that, 
among  the  Jews,  per  fans  were  put  to  death 
without  the  city  ;  that  burial  was  not  al- 
ways allowed  to  malefactors  ;  but  that  Ro- 
man governors  might,  and  ufually  did,  al- 
low it;  and  that  the  Jews  ufually  embalm- 
ed their  dead,  in  the  manner  recorded  by 
the  Evangelifts. 

With  the  like  certainty  are  we  al fa 
taught,  that  the  Romans  examinedprifoners 
by  questioning  and  fcourging,  excepting 
Roman  citizens,  who  could  lawfully  be  nei- 
ther bound,  nor  fcourged,  efpecially  when 
uncondemned  ;  that  the  Roman  Govern- 
ment gave  the  power  of  life  and  death  to 
Rich  officers  as  Lyfias  ;  heard  no  accufers, 
in  the  abfence  of  the  accufed  ;  kept  accu- 
(cd  perfons  in  cudody,  <xs  Paul  was  kept  ; 
fen t prifoners from  the  provinces  to  Rome, 
and  delivered  them  to  the  Captain  of  the 
guard;  and,  at  that  time,  generally  treated 
all  nations,  particular1}'  the  Jews,  and  the 
Christians  as  being  Jews,  with  mildnefsand 
equity. 

It  is  alfo  entirely  eftablifhed,  that  the 
temple  was  forty-fix  years  in  building;  that 


«F    THE    NEW    TESTAMENT.  si 

Judas  of  Gallilcc  and  the  Egyptian  mention- 
ed by  Lyfias,  Afts  21,38,  exifted,  and  did 
the  things  afcribed  to  them  ;  that  Herodias 
was  firfl  married  to  Philip,  and  then  to  He- 
rod, his  brother  ;  that  John,  the  Baptift 
was  put  to  death  by  the  lame  Herod  ;  that 
the  Emperor  Claudius  banifhed  the  Jews 
from  Rome;  and  that,  in  his  time,  there 
was  a  famine  throughout  the  land  of  Judea. 

Of  the  fa£h  and  perfons  connected  im- 
mediately with  the  purpofe  of  the  Gofpel  I 
fha.ll  have  occafion  to  fpeak  hereafter. 

The  writers  who  have  fingly  teftified  to 
forne,  and  collectively  to  all,  the  things 
above-mentioned,  are  Jofephus,  Philo,  Ci- 
cero, Tacitus,  Ulpian,  Hermogenian,  Mar- 
cian,  Tertullian,  Celfus,  Petronius,  Dio, 
Suetonius,  and  feveral  others. 

The  two  firfl:  of  thefe  writers  were  Jews  ; 
the  reft,  except  Tertullian,  were  Heathens; 
and  there  is  not  one  inftance,  in  thefe  tefti- 
monies  of  Jews,  or  Heathens,  in  which  ei- 
ther of  them  at  all  intended  to  witnefs  any* 
faft,  in  favor  of  the  gofpel,  or  of  chriftians. 
All  of  them,  who  knew  any  thing  of  chrif- 
tianity,  were  decided  enemies  to  the 
chriftians,  and  their  teftimony,  therefore, 
efpecially  when  we  take  into  view  their  per- 
fonal  reputation,  and  their  advantages  for 
knowing  the  things,  which  they  affcrt,  is 
completely  fatisfacWy. 


1%  CEWINtN&Sa    AND    AUTHENTICITY 

In  few  methods,  could  the  genuinenefs 
of  the  Ncw-Tcflarnent  be  more  certainly 
proved,  than  in  this.  It  is  utterly  im- 
poffible  for  ik  writer,  dealing  largely  in  al- 
lufion  to  the  cuftorm,  and  in  aflertions  con- 
cerning  the  fa£h,  and  performs,  of  a  prece- 
ding age,  not  to  be  betrayed  into  many  mif- 
takes  concerning  them.  It  is  not  a  little 
difficult  for  any  writer  to  porTcfs  the  know- 
lege,  neceffary  to  avoid  fuch  miftakes ;  and 
far  more  difficult  for  him  to  form  his  mind 
into  a  train  of  thinking,  exaftly  fuitcd  to 
the  crrcamftances  of  a  preceding  age,  and 
to  keep  his  attention  invariably  fixed  on  fo 
complete  an  object,  as  not  frequently  to 
wander  from  truth  and  propriety. 

Virgil,  a  man  of  primary  abilities,  and 
vaft  induftry,  has,  in  his  Eneis,  attempted 
toprefentthc  world  with  the  manners,  pro- 
per to  the  feveral  perfonages,  mentioned  in 
that  work  ;  and  undoubtedly  defigned,  that 
they  mould,  as  much  as  might  be,  fuit  the 
age,  in  which  thofe  perfonages  lived.  But 
it  is  obvious  to  every  attentive  reader,  that 
the  manners  of  that  poem  much  better  fuit 
the  age,  in  which  the  writer  lived.  Yet  a 
careful  andjufi  reprefentatiori  of  manners 
was  probably  one  principal  object,  in  the 
eye  of  that  ingenious  poet  throughout  his 


work. 


josiPPON,  or  Jofcph  Ecngorion,  a  wri- 
ter of  the  tenth.,  or  eleventh  century,  has 
undertaken  to  write  a  Hiftory  of  the  Jews  ; 


CF    THE    NEW    TESTAMENT.  13 

in  which  he  profefTes  to  have  lived,  at  the 
time  of  the  deftruclion  of  Jerufalem.  This 
writer,  notwithftanding  the  very  great  pains 
he  has  vifibly  taken,  to  pafs  for  the  charac- 
ter which  he  profefTes  himfelf  to  be,  has, 
in  many  inftances,  betrayed  himfelf;  and 
that  fo  far,  as  to  fpeak  of  feveral  things, 
which  cxifted,  fome  centuries  after  the 
time,  in  which  he  pretends  to  have  lived. 

Writers  of  the  firft  talents,  art,  and 
information,  have  ever  found  this  difficulty 
infurmountable,  when  they  have  made  at- 
tempts of  this  nature;  but  it  mult -have 
been  peculiarly  infurmountable  by  the  wri- 
ters of  the  New  Teftament,  had  they  been 
irnpoftors.  Their  character,  education, 
and  information,  could,  in  no  degree,  qual- 
ify them  for  a  fuccefsful  impofition  of  this 
kind.  The  truth  and  accuracy  with  which 
they  have  evidently  written,  on  the  fubjects 
above  fpecified,  even  in  a  vaft  number  of 
very  minute  articles  will,  to  every  perfon, 
qualified  to  judge,  appear  to  be  an  unan- 
swerable argument  of  the  genuinenefs  of 
thefe  writings. 

2.  The  books  of  the  New  Teftament 
have  been  quoted  by  both  Catholic  and  He- 
retical Chriftians,  andalfo  by  Heathens,  at 
fuch  periods,  and  in  fuch  a  manner,  as  to 
put  their  genuinenefs  beyond  every  reason- 
able   doubt. 

C 


14  GENUIMENSS    AND      AUTHENTIC:;  r* 

The  four  Evangel  ids,  and  the  A  61s  of  the 
Apoftles,  are  quoted,  in  the  two  firft  cen- 
turies, by  Juftin  Martyr,  Clemens  of  Alex- 
andria, and  Tertullian  : 

Mathew,  Mark,  and  Luke,  by  Clemens 
of  Rome  : 

Mathew,  Mark,  and  John,  by  Polycarp, 
and  Athenagoras  : 

Luke,  and  John,  by  Theophilus  of  An- 
tioch,  and  the  Epiitle  of  the  Churches  of 
Vienne  and  Lyons  ,  and  Mathew  by  St. 
Barnabas,  and  the  Acls  by  the  above  tilth- 
tioned  Epiftle. 

Beside  the  above  Chriftian  writers,  all 
the  Evangelifts  are  quoted  by  the  Emperor 
Julian,  a  man  every  way  qualified,  and  in- 
clined, to  expofe  the  falfehood  of  thefe  wri- 
tings, if  it  exifted;  and  are  quoted  with  the 
fulleft  proofs,  that  he  had  not  a  doubt  of 
their  authenticity. 

All  thefe  books  are  referred  to  by  Hcr- 
mas,  and  the  Recognitions  of  Clement,  aid 
by  the  Heathen  Philofophers  Celfus,  and 
Porphyry  : 

Mathew  and  Mark  by  Papias,  and  the 
Epiftle  to  Diognetus ;  as  John  alfo  is  by 
the  laft  mentioned  work  : 

Mathew,  Luke,  John,  and  the  Acls,  by 
Ignatius,  the  Acis  of  Paul  and  Thecki,  and 
the  Teiramcnts  of  the  twelve  patriarchs : 


CF    THE    NEW    TESTAMENT.  15 

Mathew,  Luke,  and  the  Acts,  by  Hcgcfip- 
pus,  and  Polycratcs  : 

Mathew,  Mark,  John,  and  the  Acls  by 
Athenagoras : 

Luke,  and  John,  by  Tatian  . 

Luke  by  Theophilus  of  Antioch  : 

John  by  the  Heathen  Philofopher  Ameli- 
us  : 

And  the  A£ls  by  Juftin  Martyr,  and  Po- 
ly carp. 

The  (everal  quotations,  here  referred  to, 
ai  hi  the  very  v/ords  of  the  Scriptu- 

ral writers,  as  they  have  defcended  to  us. 
The  references  frequently  contain  feveral 
of  their  words,  and  always  the  facls,  or  fen- 
timents,  recorded  by  them;  and  are  made, 
in  a  manner  f^o  plain,  that  the  reference  is 
ufually  of  equal  evidence  and  authority 
with  the  quotation;  and  always,  at  leaft  in 
my  opinion,  too  evident  to  allow  of  a  rea- 
fonable  doubt. 

To  the  genuinenefs  of  the  Gofpels  of 
Mathew  and  Mark,  Papias,  within  fifty-three 
years  from  the  date  of  the  nrft  Gofpel, 
bears  exprefs  teftimony;  afferring  them  to 
be  the  production  of  the  writers  fuppofed. 
To  .the  Gofpel,  at  large,  Juftin  Martyr, 
within  77  years  from  irs  firft  date,  gives  the 
like  full  teftimony  :  declaring  it  to  confift 
of  authentic  narrations,  of  Christ  and 
his  Apoftles.  Tatian  compofed  a  Harmo- 
ny of  the  four  gofpels,  109  years  only,  af- 


/<r 


GENUINENESS    AND    AUTHENTICITY 


tcr  the  firft  in  order  was  written  ;  as  did  * 
Bafilides,  the  Heretic,  a  commentary,  about 
60  years  after  the  date  of  the  carlicft  Gof- 
pcl.  Ircmcus,  within  115  years,  Clement 
of  Alexandria,  within  132,  and  Tcrtullian, 
within  1  37  years  from  the  fame  date,  yield  a 
full  and  ample  tcilimony  to  the  genuine- 
nefs  of  all  the  hooks  under  confideration  ; 
as  full,  I  conceive,  as  can  be  defired  or  ex- 
preffed. 

Upwards  of  feventy  other  perfons,  ma- 
ny of  them  of  great  and  deferved  reputation 
for  wifdom  and  integrity,  are  to  he  number- 
ed, as  additional  witnefTes  to  thofc,  whom  I 
have  now  mentioned:  all  flourifhing  with- 
in 140  years  after  the  writing  of  St.  Luke's 
Gofpel.  Mofl  of  thefe  witnefTes  yield  their 
teffimony  by  quotations  and  references,  too 
exprefs  to  be  denied,  or  doubted  ;  while 
others,  in  numerous  infeances  of  high  cha- 
racter, fpent  much  of  life  in  furthering  the 
progrefs  of  Chriftianity,  and  fealed  their 
teftimony  with  their  blood. 

Ignatius,  alfo, within  44,  and  theEpif- 
tle  to  Diognetus,  afcribed  to  Juftin  Martyr, 
within  77,  Melito  Bimop  of  Sardis,  within 
115,  and  Clement  of  Alexandria,  within 
132  years  from  the  above  date,  inform  us  of 
a  Volume,  in  which  thefe  books  were  col- 
lected. 


*   Bafilides  decla-ed,  that  he  was  In  11  r lifted  by  Gl.iuc.is, 
4" 


OF    THE    NEW    TESTAMENT. 


By  thefe  writers,  the  books  in  queftion 
are  fpoken  of  in  terms  of  the  highefl  ref. 
pcet ;  as  the  word,  the  preaching  of  Christ; 
as  the'feriptures  ;  as  the  Word  of  God; 
and  as  divinely  infpired.  Thus,  for  in- 
ftance,  Irer.ccLis  declares,  that  they  were 
written  by  the  will  of  Goo  ;  that  they  are 
to  mankind  the  foundation  of  faith  ;  and 
that  thofe  who  wrote  them,  were  infpired 
with  infallible  knowlege  of  truth,  by  the 
Holy  Ghost.  Hence  he  concludes,  that 
to  defpife  them  is  to  defpife  God  riimfelfl 
Athanafius  alfo,  at  a  later  period,  after  re- 
counting the  fame  books  of  the  Bible  which 
we  now  poffefs,  fays;  "  Thefe  are  the 
fountains  of  falvation  ;  in  thefe  alone  the 
doctrine  of  religion  is  taught:  let  no  man 
add  to  them  or  take  any  thing  from  them.*' 
In  general,  the  fentiments  of  the  ancient 
Chriflians,  in  the  ardour  of  refpccl  for  the 
Scriptures,  appear  on  almoft  every  page  ; 
and  vinbiy  exceed  even  the  high  reverence, 
in  which  they  are  now  held  by  thofe,  who 
expecl  from  them  everlafling  life. 

In  the  mean  time,  it  is  to  be  carefully 
remarked,  that  the  books  of  the  New  Tes- 
tament, are  the  only  books,  of  which  they 
ever  fpeak  in  this  manner.  All  others, 
they  uniformly  confider,  as  the  mere  ef- 
forts of  men,  and  of  no  authoyi  jrty  in  Re- 
ligion. This  fubjeft  they  often  difcufs  ; 
and  their   decifion    is  but  one,   and  dcliv- 


la 


UlKZKE&l     />.SD    AUTHENTICITY 


crcd  in  terms  of  undoubtirg  confidence. 
As  a  full  j  u  finical  ion  of  this  confidence, 
ibev  inform  us,  that  they  received  thefe 
books,  by  rnoft  authentic  tradition  from 
the  Apodlcs  themselves  ;  the  whole  of 
which  tradition  they  were  able  to  trace,  a::d 
10  })rove.  Tertiillian  particularly  aliens, 
in  th.e  fulled  manner,  that,  in  ihc  fevcral 
Apodolical  Churches,  the  clcareft  evidence 
of  this  authenticity  might  be  obtained  ;  as 
it  bad  been,  by  himielf,  in  the  church  at 
Rome. 


All  thefe  writers  flourifhed,  and  wrote, 
within  one  hundred  and  fifty  years  after 
the  date  of  the  firft  written  book  of  the 
New  Tedamcnt  ;  and  were  born  20,  30, 
40.  50,  and  in  fome  inftances  60  years,  be- 
fore the  dale  here  afcribed  to  them.  Bar- 
nabas, Clement  of  Rome,  Hermas,  Igna- 
tius, and  Pojycarp,  it  is  generally  agreed, 
were  hearers,  and  companions,  of  the  Apof- 
tles  themselves;  and  mod,  if  not  all,  of 
ihofe  named, as  of  thefecondcei  tiu  -  con- 
verfed  wit  h  thofe,  who  had  li  v ed  and  con ve r 
fed  with  the  Apofiles.  Thefe  writers  were 
alfa  of  very  difTerent  educations,  viewsf 
intends,  and  prejudices  ;  and  were  inlnsb 
Hants  of.  Aha  Minor,  Palcfline,  Syria, 
Egypt,  Crete,  Greece,  Africa  proper,  Italy, 
;■-](]  Gaul,  J^t  a  time,  when  the  formation 
of  hooks  was  fo  laborious,  and  the  acquifi- 
t'ion  of  them  fo  difficult,  and  expenfive,  it  is 


.  1 


!,«,  A 


'  ■  ■    1  accounted  tor,  horn  1  uc  pecul- 


OF   THE    NEW    TESTAMZNT.  tf 

bit  zeal  and  reverence  of  the  early  Chrif- 
tians  for  the  Scriptures,  that  the  New  Tci- 
tament  fhould  have  been  fo  widely  fpread, 
at  this  early  period".  Nor  could  the  fir  ft 
Preachers  of  Chriftianity  have  left  a  fairer 
proof  of  their  candor,  piety,  and  benevo- 
lence, than  the  lingular  pains,  with  which 
they  multiplied,  and  diffufed,  the  copies  of 
thefe  venerable  Oracles. 

I  n  the  third  century,  begining  at  lefs  than 
150  vear?,  from  the  date  above  mentioned, 
thefe  teftimonies,  both  by  quotation  and 
reference,  are  fo  multiplied?  that  they  can- 
not be  particularly  al!udedato>  in  this  Dif~ 
courl'e.  It  ought,  however,  to  be  obfer- 
ved,  that  Caius,  Julius  Africanus,  Origen, 
Dionifius  Bifhop  of  Alexandria,  Cyprian, 
Victorinus  Bifhop  of  Pettaw,  on  the  river 
Drave,  and  Methodius  Bifhop  of  Olympus, 
in  Syria,  befidemany  others,  all  men  of  ta- 
lents and  integrity,  have,  together  with 
Firmilian  Bifhop  oF  Ccefarea,  borne  a  very 
full  and  decifive  teftimony  to  the  exiitence, 
authenticity,  facts,  and  do&rincs,  of  the 
New  Teftament.  Several  of  thefe  men 
were  born,  in  the  fecond  century  ;  and  fome 
ofthem,  particularly  Origen  and  Dionihus, 
werepoffeffed  of  the  greateft  advantages,  for 
knowing  the  whole  traditionary,  as  well  as 
written,  Hiftory  of  the  Gofpel,  and  of  its  au- 
thors, of  tlie  rafts,  which  they  have  record- 
ed, and  of  the  doctrines,  which  they  have 
left,  for  the  benefit  of  fucceeding  genera- 


SO  CEkUINBNESS    AND    AUTHENTICITY* 

tions.  The  teftimony,  which  a-11  thcfc  wri- 
ters have  given  to  the  books  in  qucflion  is 
as  decifive,  as  words  carrcxprefs  ;  and  the 
quotations,  which  have  come  down  to  us, 
although  made  for  other  purpofes,  and  never 
at  all  defigned  for  this. and  although  a  part  on- 
ly of  the  works  of  thele  writers  is,  in  any  in- 
ftance,  extant,  and  although  in  very  many  in- 
ilances  there  is  nothing  remaining,  but  a 
few  fmall  fragments,  are  yet  fo  numerous, 
that  a  large  part  of  the  whole  New-Tefta- 
ment  might  be  collected  from  them.  In 
the  remaining  writings  of  Tertullian,  Cle- 
ment of  Alexandria,  andlrenceus  alone, as 
Doctor  Lardnerhasobferved  there  are  more 
quotations  of  the  little  volume  of  the  New- 
Teftament,  than  thofe  of  the  whole  works 
of  Cicero,  greatly,  and  juftly,  as  he  has 
been  celebrated  for  his  fuperior  talents,  which 
are  now  to  be  found  in  all  the  writers  of 
feveral  ages. 

It  is  fcarcely  neceffary  to  obferve,  that, 
in  the  fucceeding  century,  the  teftimonies, 
both  by  quotation  and  reference,  multiply 
to  fuch  a  furprifmg  degree,  that  we  find  nu- 
merous catalogues  of  the  books  of  the  New- 
Tcftament  left  on  record  ;  generally  the 
fame  which  we  have  now;  and  that  not  only 
great  numbers  of  men  of  high  reputation 
have  finslv  borne  thisteflimonv,  ar.d  in  eve 
ry  conceivable  method;  but  feveral  Coun- 
cils have  alio  given  us  their  united  voice,  in 


OF    THE    NEW-TE3TAMENT.  it 

fupport  of  their  authenticity,  and  infpira- 
tion. 

I  shall  now  beg  leave  to  call  your  at- 
tention to  teftimonv,  in  fome  meafure,  of 
a  different  kind  :  the  teftimony  of  thofe, 
who  have  been  generally  efteemed  Here- 
tics. Thefe  men,  who  more,  or  lefs,  de- 
parted from  the  opinions  of  the  Catholic 
Church,  concerning  feveral  fc riptural  fub- 
jecls,  were  under  various  temptations  to 
leffen  or  to  deny,  the  authority  of  the  New- 
Teftament,  and  particularly  that  of  the  Hif- 
torical  books.  As  they  embraced  their  pe- 
culiar opinions,  principally  from  precon- 
cievcd  do&rines  of  Philofophy,  the  prima- 
ry fource  of  error,  among  thofe  who  have 
profeffed  Chriftianity,  they  were  under 
much  the  fame  temptations  to  facrifice  the 
whole  New-Teftament,  as  to  facrifice  the 
particular  parts,  which  they  actually  re- 
jected. Neverthelefs  we  have  fufficient 
afiurance,  that,  even  amidft  the  heat  of  ve- 
hement and  ill-conducled  controverfy,  they 
all  regarded  the  greater  part  of  this  Vo- 
lume, with  the  higheft  reverence  ;  and  have 
left  behind  them  valuable  alterations  of  its 
genuinenefs  and  authenticity. 

Of  thefe  men,  in  the  firft  Century,  or 
the  beginning  of  the  fecond,  Bafilides  with 
his  followers,  and  the  Carpocratians ;  in 
the  fecond  Century,  Heracleon,  Cerdon, 
the  Sethians,  Artemon,  Hermogenes,  Theo- 
dotus,  Moiitaniisj  Praxeas,  Caffian,  and  the 

D 


2S  GENUINENESS    AND    AUTHENTICITY 

*Manichees,  appear  to  have  received  the 
whole  of  thefe  facred  writings.  Bafilides 
and  Hcracleon  commented  largely  on  them  ; 
and  the  five  laft,  in  the  lift  here  given,  quo- 
ted them  ;  three  of  them  largely  ;  and 
all  of  this  number  appear  to  have  received 
them  with  a  refpec~t,  probably  not  inferiour 
to  that  of  the  Catholics. 

Mark  with  the  Marcofians  his  followers, 
Cerinthus,  Marc/on,  Leucius,  Apellcs, 
Eixai,  and  the  Paulicians,  received,  as  of 
divine  authority,  the  greater  part  of  the 
New-Tcftament.  The  Paulicians  received 
all,  except  the  two  Epiftles  of  Peter;  and 
thefe  they  rejected,  merely  becaufe  he  had 
denied  Christ^  In  the  miftaking  con- 
duel  of  thefe  men,  we  have  a  (Inking  at- 
teftation  to  the  genuinenefs  of  the  facred 
books;  for,  even  when  hardly  preifed  in 
controverfy,  they  acknowlege  the  great  bo- 
dy of  them  ;  and,  for  the  rejection  of  a  part, 
aflign,  as  reafons,  their  own  preconceived 
opinions,  and  not  any  proofs  of  corruption 
in  the  books,  which  they  reject.  Even 
Marcion,  the  general  corrupter  of  the  Bi- 
ble, and  Leucius,  the  general  forger  of 
falfe  fcriptures,  have  exhibited  that  there 
were,  in  their  time,  the  former  part  of  the 
fecond  Century,  genuine  and  authoritative 
Scriptures.  Othcrwifc  the  Firft  could  not 
have  afted   the  part   of  a  corrupter;   nor 

*   With   regard  to   thefe    Heretics,    I  have   followed  Di\ 
Laidner,  in  pieference  to  Di.  Mcfheim. 


OF    THE     NFW-TESTAMENT. 


would  the  Laft  have  acted  that  of  a  forger  ; 
it  being  impoflible,  on  any  other  fuppofi- 
tion,  that  either  means,  or  temptations  to 
this  conduct  fhould  exift.  It  ought  here 
to  be  remarked,  that  Origcn,  who  probably 
knew  better  than  any  other  man,  and  who 
has  unquestionably  declared  what  he  knew, 
afferts,  that,  fo  far  as  his  knowledge  extend- 
ed, the  Marcionites,  and  Valentinians,  and 
perhaps  Leucius,  or,  as  he  is  fometimes 
called,  Lucanus,  were  the  only  perfons, 
who  had  ever  corrupted  the  Scriptures. 
At  the  fame  time,  it  ought  to  be  remem- 
bered, that  this  conduct  of  thefe  Heretics 
was  highly  advantageous  to  Christianity  ; 
as  it  induced  the  early  Christians  to  fcruti- 
nize  with  fingular  care,  and  to  watch  with 
extreme  jealoufy,  the  writings  of  the  Apof- 
tles. 

Th  i  s  inveftigation  may,  perhaps,  becon- 
fidered  as  more  clofely  confined  to  the 
Historical  books oftheNew-TeStament,  than 
was  originally  propofed.  As  reafons  for 
this  method  of  treating  the  fubject,  my  Au- 
dience are  requested  to  obferve, 

lit.  That  the  fubjeel  would  have  been 
otherwife,  too  extenfive,  to  be  at  ail  fairly 
handled,  on  this  occafion  : 

2d.  That  the  very  fame  proofs  of  quota- 
tion and  reference,  as  well  as  almoft  all  the 
other  evidence,    by    which  the    Historical 


24  GENUINENESS    AND    AUTHENTICITY 

books  arc  fupported,  are  the  fupport,  and, 
as  I  conceive,  equally,  of  the  remaining 
books.  No  perfon,  therefore,  who  admits 
the  validity  of  this  evidence,  for  the  Hifto- 
rical  books,  will  difpute  it,  as  applied  to  the 
others. 

3d.  The  Hiftorical  books  are  the  foun- 
dation,'on  which  the  others  wholly  reft.  In 
a  theological  view,  therefore,  the  only  view, 
in  which  any  of  them  ever  became  the  fub- 
je61s  of  controverfy,  he,  who  receives  the 
Hiftorical  books  as  genuine,  will  find  no 
occafion  to  queftion  the  reft. 

On  the  evidence,  here  fuggefted,  it  may 
be  ufeful  to  remark,  that  the  ftate  of  things 
which  I  have  reprefented,  cannot  be  ac- 
counted for,  unlefs  the  genuinenefs  of  thefe 
books  be  acknowledged.  That,  in  fo  fhort 
a  time,  fo  many  perfons,  of  fo  many,  and 
fo  diftant  countries,  of  fo  different  educa- 
tions, habits,  prejudices,  and  views,  of  fo 
fair  a  character,  of  fo  much  understanding, 
without  a  felfifh  end  to  aim  at,  without  con 
cert,  without  a  defign  of  giving  teftimony 
to  this  point,  and  without  an  apprehenfion 
that  the  genuinenefs  of  thefe  books  either 
was,  or  would  ever  be  called  into  queuion, 
mould  yet,  in  fo  many  inftances,  to  fo  great 
an  extent,  and  with  fuch  high  and  uniform 
reverence,  have  thus  quoted  and  referred 
to  them,  and  thus  profefiedly  diftinguiftied 
them  from  all  others;  that  they  fhould  have 


OF    THE    NEW    TESTAMENT.  25 

renounced  religions,  to  which  before  they 
were  habitually  attached,  even  to  bigotry, 
and  adopted,  from  thefe  books,  a  religion 
totally  new,  and  lingular;  and  finally  that 
upon'  a  faithful  conformity  to  them  they 
fhould  have  thus  placed  all  their  hopes  of 
falvation,  and  have  perfifted,  through  life, 
in  a  Heady  and  unexampled  adherence  to 
them,  and  to  the  religion  founded  on  them, 
againft  every  earthly  hope,  and  with  every 
earthly  difcouragement  ;  is  not  only  incre- 
dible ;  but,  in  my  apprehenfion,  irapofiible; 
on  any  other  fuppofition,  than  that  thefe 
books  are  the  genuine  productions  of  the 
Apoftles,  and  authentic  Narratives  of  the 
Life,  Death,  Refurreclion,  and  Afcenfion, 
of  Jesus  Christ,  and  of  the  labors  of  thofe 
Apoftles,  in  propagating  the  Religion, 
which  he  taught  to  mankind. 

To  the  obfervations,  already  made,  it 
ought  to  be  added,  that,  considering  the 
contempt,  in  which  the  firft  Chriftians  were 
held  by  the  Roman  Empire,  the  teftimony 
Jo  the  genuinenefs  of  thefe  books,  which 
appears  in  the  remaining  works,  and  monu- 
ments, of  Heathens,  during  the  above  men- 
tioned periods,  is  as  great,  as  could  be  rea- 
fonably  expected.  Many  are  the  indubi- 
table teftimonies  which  they  have  left,  not 
only  to  fafts  of  the  utmolt  importance  to 
this  queftion,  but  to  the  very  books  them- 
reives.  Celfus,  particularly,  is  a  witnefs  of 
the  greateft  weight,  and  in  a  degree,  grca- 


GENUINENESS    AND    AUTHENTICITY 


ter  than  could  fairly  be  hoped  from  the 
fmallnefs  of  his  remaining  fragments.  His 
undeniable  references  to  the  Hiflorical,  and 
fcveial  other,  books  of  the  New-Teftainent, 
are  numerous,  and  made,  within  one  hun- 
dred and  thirteen  years  from  the  date  of  St. 
Luke's  Goipel.  Pie  was  a  man  of  fenfe 
and  learning,  a  profefTed  enemy  to  the 
Chriman  Religion,  and  a  laborious  and  in- 
quifnive  champion  for  Heathenifm.  His 
alterations,  therefore,  will  not  be  difputed. 
Thofe  of  the  Emperour  Julian,  who,  after 
having  received  a  Cbriftian  education,  and 
made  a  Chridian  profeffion,  publicly  de- 
clared himfelf  a  Heathen,  are  of  the  fame 
nature,  and  in  fome  refpecta  of  equal  im- 
portance. It  is  true,  he  did  not  pofiefs  fo 
ibund  an  undemanding,  nor  live  at  fo  ear- 
lv  a  period,  as  Celfus  ;  but  he  had,  from 
his  education,  the  fuller!  opportunity  to  be- 
come acquainted  with  the  books,  and  the 
worfhip.  of  the  Chriftians,  and  a  fufficient 
one  to  learn  the  facls,  which  were  their  de- 
clared foundation,  and  evidence.  At  the 
fame  time,  he  had  all  the  advantages  pofli- 
ble  at  the  period  in  which  he  lived,  to  know, 
and  the  utmoft  difpofition  to  declare,  all  the 
defects  of  that  evidence,  and  all  the  real,  or 
imagined,  weaknefs  in  that  foundation.  Yet 
he  has  not,  in  the  leaft,  impeached  the 
facls,  or  v/eakened  their  influence.  On  the 
contrary,  by  acknbwledging  the  books,  be- 
caufe  their  authenticity  could  not  be  difpu- 
,ir.d  confeffiog  the  fefts3  becaufe  their 


OF    THE    NF.W-TDSTAMENT.  IJ 

reality  could  not  be  queftioned,  he  has  ad- 
ded his  own  name  to  the  lift  of  valuable 
witneifes  for  that  Redeemer,  whom  he  wick- 
edly denied,  and  for  that  fyftem  of  Reli- 
gion, whofe  doftrines  he  has  childimly  la- 
bored to  overthrow.  On  thefe,  and  other 
fimiiar  tedimonies,  I  fhall  hereafter  make 
fome  further  obfervations ;  and  fliall  only 
add,  in  this  place,  that  the  ediel  of  Diode? 
fian,  which,  in  the  year  three  hundred  ana 
three,  two  hundred  and  forty  years  after 
the  date  fo  often  mentioned,  ordered,  on 
the  fevered  penalties,  all  Chriftiaas  to  fur- 
render  the  Scriptures,  that  they  might  be 
burned,  proves  at  once  that  the  copies  of 
them  were  exceedingly  numerous,  and 
widely  difperfed,  and  that  this  fagacious 
Emperour,  and  his  Court,  were  fully  con- 
vinced of  the  total  impoffibility  of  extermin- 
ating Chriftianitv,  by  tortures,  however  nu- 
merous, protracted,  or  di  ft  reding,  unlefs 
they  accomplished  the  deftru&ion  of  the 
books,  on  which  it  was  founded  -.  a  proof  of 
the  firft  magnitude,  that  Chridianity  refted 
originally  on  the  New-Tedament. 

2d.  The  teftimonv  of  the  Hiftorical 
Writers  of  the  New-Teftament,  was  true: 
They  were  neither  deceived,  nor  deceiv- 
ers. The  two  parts  of  this  propofuion,  I 
dial!  take  the  liberty  to  confider  either  fe- 
parately  or  together  ;  as  may  bed  conduce 
to  their  elucidation  ; 


22 


GENUINENESS    AND    AUTHENTICITY 


That  they  were  not  deceived,  with  re- 
gard to  the  facls,  which  they  have  related, 
is  evident,  in  the  fir  ft  place  ;  becaufe 
they  were,  in  every  refpeel,  competent 
judges  of  them  :  they  had  fufficicnt  facul- 
ties, and  fufTicient  opportunities. 

The  facls,  related  in  the  Gofpcls,  may 
be  all  comprifed  under  the  Life,  Death, 
Refurreclion,  and  Afcenfion,  of  Jesus 
Christ  ;  and  thofe,  related  in  the  remain- 
ing Hiflorical  book,  under  the  title  of  it — 
The  Acts  of  the  Apoflles. 

The  faculties,  ncceffary  to  form  a  com- 
petent judge  of  all  thefe  facls,  are  the  ufuai 
fenfes  of  men,  and  that  degree  of  undcr- 
ftanding,  which  we  cuftomarily  term  Com- 
mon-fenfe.  It  will  doubtlefs  be  under- 
ftood,  that  I  affert  thefe  to  be  the  only  fa- 
culties, neceflary  for  this  end.  Superiour 
genius,  or  great  attainments  of  fcience,  are 
not  only  notnecefTary  to  enable  a  man  perfect- 
ly to  judge  of  thefe  fubjecls,but  would,  in  no 
wife  render  him  a  better  judge,  than  any  other 
inan^pofleffedofthe  faculties  above  menti- 
oned. A  plain  man,  thus  qualified,  would,  as 
perfe&ly  as  Ariftotk,  or  Sir  Ifaac  Newton, 
know  whether  Christ  lived,  preached, 
wrought  miracles3  fuffered,  died,  appeared 
alive  after  his  death,  and  afcended  to  Hea- 
ven. The  teftirhony  of  the  fenfes,  under 
the  direction  of  Common-fenfe,  is  the  deci- 
ding, and  the  only  teflimony.  by  which  the 


OF    THE    NEW-TESTAMENT.  29 

exiftence  of  thefe  facts  muft  be  determined. 
No  man  could,   better   than  the   Apoftles, 
judge  whether  a  man  were  leprous,  and  re- 
ftored  from  his  lepfofy,  by  a   command  ; 
whether  Lazarus  were  dead,   and  raifed  to 
life;  and  whether  Chrsit    walked  on  the 
waves.      Nor    could    any  man  with    more 
certainty  determine,    whether  Christ,  af- 
ter being  dead,  and  buried,  appeared  again 
alive,  talked,  moved,  ate,  inftructed,    com- 
forted, and  directed  them,  rofe  up  from  the 
earth,   in  a  cloud,  and   difappeared  ;    or 
whether,  at  their  command,  the  lame  were 
reflored    to  foundnefs,  the  fick  to  health, 
and  the  dead  to  life.     They  could,  alfo,  as 
well  as  the  greater!  men  living,  know  wheth- 
er Christ    taught  them  the  lingular  pre- 
cepts, and  doctrines,  recorded  in  the  Gof- 
pels ;  and  whether  he  lived  in  that  perfectly 
holy  manner,   which  they  have  defcribed. 
It  feems,  fometimes,  to  have  been  imagin- 
ed, that  perfons  of  fuperior   talents  would 
have  been  better  judges  of  the  facts,    rela- 
ted in   the   Ncw-Teflament;  but  the  idea 
cannot  be  ferioufly  entertained  by  any  per- 
ion,  who  has  attended  to  human   life.      On 
the  contrary,  plain  men,  accuflomed  to  ac- 
tive life,   ufually  judge   of  facts,    with  lefs 
prejudice,  and  more  accuracy,  than  philo- 
fophers,   whofe  unfortunate   difpofuion  to 
theory  and    fyftem  commonly- and  greatly 
warps  their  judgment  from  truth. 
E 


2*  GENUINENESS    AND      AUTHENTICITY 

The  opportunities,  which  the  Apodles 
had  of*  obferving  thefe  facls,  were  aifo  fuch, 
that  it  is  difficult  to  conceive  how  they 
could  have  been  better.  The  Apoflles 
were,  for  more  than  three,  probably  for 
more  than  four  years,  the  conftant  compan- 
ions of  Christ,  in  his  mod  retired,  as  well 
as  in  ins  mod  public,  hours.  They  few, 
they  heard,  they  knew,  every  thing  con- 
cerning him,  fo  far  as  ref  peels  the  prefent 
fubjecl.  Had  they  difcovered  the  lead 
failing  in  him,  it  mufl  have  dedroyed  his 
whole  character,  in  the  eye  of  perfons,  who 
thought  hini  theMciilah;  and  had  there 
been  the  lead  failing  in  him,  they  m'ud  have 
difcovered  it. 

They  w7ere  the  daily  witnefTes  of  his  mi- 
racles; not  of  one,  two,  or  twenty;  but  of 
multitudes;  accomplifhed  invariably;  as 
often  as  occafionsprefented  themfelves ;  and 
with  as  much  eafe,  and  certaint}',  as  accom- 
pany the  moll  ordinary  occurrences  of  life. 

After  his  refurrsft ion,  they  had  every 
advantage,  which  could  exift,  for  knowing 
whether  he  appeared  alive.  Nine  times, 
he  appeared  to  fome,  or  other  of  them  :  and 
twice,  to  the  women,  who  went  to  his  fe- 
pulcre.  He  ate,  he  converfed  with  them, 
and  inftructed  them,  and  gave  various  oth- 
er proofs  of  his  rcfurreclion,  which  no  man, 
in  his  fenfes,  and  in  the  like  circumftances, 
cither  would,  or  could  difpute. 


OF    THE    NEW    TESTAMENT.  31 

The  power,  which  he  promifed  them,  of 
working  miracles,  was,  in  that  promifc,  ex- 
tended through  life.  Of  the  fulfilment, 
they  had  all  poiTihle  opportunity,  as  well 
as  capacity,  to  judge.  If  the  promife  fail- 
ed of  fulfilment,  the  charm  was  in  a  mo- 
ment diflblved,  and  the  dream  at  an  end. 
This,  it  is  to  be  remembered,  muft  have 
happened,  whether  they  were  difpofed  to  it, 
or  not.  For,  as  they  publifhed  the  prom- 
ife to  mankind,  at  an  early  period,  they 
put  their  own  character,  and  that  of  their 
matter,  wholly  at  hazard;  and  if  the  pro- 
mife were  not  publicly  and  evidently  fulfill- 
ed, the  impofture,  whether  acknowledged 
by  them  or  not,  muft  have  been  eafily  de- 
tected by  their  fellow  men. 

2d.  They  believed  in  Christ,  again f): 
all  thofe  motives,  which  ufually  govern 
mankind. 

When  the  Apoftles  firfl  addicted  them- 
felves  to  Christ,  they  poflefled,  in  a  riv- 
eted degree,  the  Jewifh  ideas  of  a  tempo- 
ral, glorious,  conquering,  reigning  Mef- 
fiah.  This  prejudice  they  plainly  held, 
until  the  day  of  Pentecoft.  It  is  moft  won- 
derful, that,  with  this  prejudice,  they  mould 
have  lidened  to  him  at  all;  for  nothing 
could  be  more  contrary  to  his  real  charac 
ter  ;  nor  could  any  thing  more  unfit  them 
for  believing  in  a  Mefliah  lowly,  delpifed. 


32  GENUINENESS    AND    AUTHENTICITY 

and  pcrfecutcd.  The  only  rational  me- 
thod of  accounting  for  this  fa&,  is,  that  he 
/hewed  bimfelf to  be  a  perfon,  as  extraordi- 
nary; as  he  is  defcribed  to  be  in  the  Gof- 
p  Is.  This  induced  them  to  attach  them- 
felves  to  him,  at  firft  ;  and  the  ftrong  per- 
fuafion,  which  they  cherifhed.  that  he  would 
affumc  his  proper  character,  of  fecular 
fplcndour  and  dominion,  contributed  to 
prolong  their  attachment.  In  his  true  cha- 
racter they  believed,  from  neceflity  and  ir- 
refiftible  convi&ion  only,  with  a  flow  pro- 
grefs,  and  a  reluQartf  fubmifTion  to  evi 
dence.  All  their  prejudices  were  vifibly 
and  (leadily  at  war  with  his  declarations, 
and,  from  time  to  time  led  them  to  neglect, 
or  to  difbelieve,  many  of  his  mod  impor- 
tant communications. 

But,  on  the  day  of  Pentecofl,  this  myf- 
tery  was  unfolded  to  them,  at  once.  From 
that  period,  all  their  preceding  hopes  van- 
ifhed.  From  that  period,  they  cheerfully 
cfTumed  to  themfelves  the  lot  of  poverty 
and  fhame,  coolly  prepared  for  uniform 
eppofuion  and  contempt,  and  advanced  to 
meet  perfecution,  danger,  and  death,  with 
a  conltancv,  which  no  enemy  could  alarm, 
and  no  power  deftroy.  Could  we  To  far 
forfake  every  dictate  of  rcafon,  as  to  fup- 
pofe  them  deceived  at  firft,  it  is  wholly  im- 
pofTible,  that  they  mould  not  have  awaked 
from  the  delufion,  at  the  roufing  calls  of 
obloquy  and  infamy,  of  the  prifon  and  the 
crofs. 


OF    THE    NEW    TESTAMENT.  33 

It  is  here  carefully  to  be  remembered, 
that  all  thefe  evils  were  uniformly  predicted 
to  them,  by  their  mafler.  From  him 
they  learned,  and  believed,  that,  in  fol- 
lowing' him,  they  muft  give  up  every 
earthly  expectation ;  mud  bid  adieu  to 
friends,  and  country,  to  peace,  and  compe- 
tence, to  the  hope  of  a  fettled  home,  and 
the  pleafures  of  an  affectionate  family  ; 
mull  wander  through  the  world  hated,  af- 
flicted, and  tormented  ;  and  muft  end  this 
gloomy  career  of  life  with  all  the  miferics, 
devifed  by  ingenious  and  malignant  perfe- 
ction. With  this  melancholy  profpeel, 
often  called  up  to  view,  their  ministerial 
life  was  begun  ;  and  by  the  fevere  fuffer- 
ings,  which  filled  up  this  profpecl,  it  was 
accompanied  to  the  end. 

Enthusiasm  has  been  often  objected 
to  the  Apoflles,  as  one  method  of  account- 
ing for  their  adherence  to  Christ,  and  of 
leffening  the  force  of  their  teflimony. 
This,  it  is  prefumed,  has  been  done,  mere- 
ly becaufe  it  was  the  only  method  of  filling 
a  chafm  in  the  fyftem  of  Infidelity  ;  for 
there  is  not  the  lead  appearance  of  enthufi- 
aTm  in  their  character,  as  it  is  given  to  us, 
either  by  themfelves,  or  by  others.  Never 
were  perfons  lefs  fairly  expofed  to  fuch  an 
objection.  There  is  nothing  in  the  nature 
of  Christ's  life,  preaching,  or  miracles, 
which  could  be  the  object  of  enthufiatlical 
Relief,  ot  winch  could  ftirnilh  a  ground  for 


14 


GENUINENESS    AND    AUTHENTICITY 


enthufiaftical  attainment.  On  the  contra- 
ry, a:;  has  been  already  obferved,  to  receive 
him,  as  the  Meffiah9  required,  on  their  part, 
a  complete  (acrifice  of  every  prejudice,  and 
ro  adhere  to  him,  of  every  intereft.  — 
Throughout  their  whole  attendance  upon 
his  miniftry,  they  discovered  a  continual 
opposition  to  all  the  ;  :.culiar  charafterif- 
cics,  which,  as  the  Median,  he  discovered, 
and  were  aim  oft  daily,  with  the  greateft  juf- 
rice,  reproved  by  him,  as  being  of  little 
faith. 


But  Enthufiafm  is  weakly  alledged,  for 
the  purpofes  of  infidelity,  even  if  we  fhould 
againjt  plain  certainty,  allow  the  Apoftles 
to  have  pofTeiTed  this  character.  Enthufi- 
afm would,  in  no  refpecu,  account  for  the 
things,  for  which  it  is  alledged.  Enthufi- 
afm could  not  poflibly  make  its  votaries  be- 
lieve, that  a  man  was  born  blind,  and  lived 
blind  for  twenty  years,  and  then,  at  a  com- 
mand, received  his  fight;  that  men  were 
encrufted  with  the  leprofy,  zvhite  as  fnozv, 
and,  in  a  moment,  were  changed  into  the 
ufual  healthful'  appearance  of  the  human 
perfon  ;  and  that  therkfelves,  with  eight  or 
ten  thou  kind  others,  had  eaten  to  the  full 
of  five,  or  feven  loaves,  and  a  few  little 
fifties.  Enthufiafm  could,  in  no  wife,  per- 
fuade  any  perfon,  otherwife  poffeffed  of 
common-fenfe,  that  Christ  daily  ancFal- 
way  performed  thefe,  and  the  like,  won- 
ul  works,  at  'nis  pleafure,    in  the  moft 


OF   THE    NEW   TESTAMENT.  gj 

public  manner,  and  fo  as  to  convince  and 
alarm  the  whole  country  of  Judea  ;  that  he 
taught  things,  different  from  all,  which  had 
been  before  taught,  and  wholly  fuperiour 
to  all  preceding  do&rines  of  men;  and  at 
the  fame  time,  enable  that  perfori  actually 
to  remember  the  things  them  Tel  ves,  and  the 
words,  in  which  they  had  been  communica- 
ted, and  to  record  them  for  the  infpeclion 
of  others.  In  a  word,  to  fay  nothing  of  the 
total  infufficiericy  of  Enthufiafm  to  bear 
men  above  a  whole  life  of  uniform  fuffer- 
ing,  oppolition,  want  and  wretchednefs,  it 
could  never  perfuadeany  man, that,  through 
a  long  period,  he'himfelf  was  able,  with  a 
word,  to  heal  the  fick,  to  reiiore  the  lame, 
and  to  raife  the  dead,  in  the  name  of  Jesus 
of  Nazareth.  For  thefe,  and  the  like  ef- 
fects, the  caufe  affigned  is  wholly  inade- 
quate ;  and,  but  for  a  peculiar  fpirit  of  op- 
polition to  Chriftiani.y,  would  never,  even 
in  the  prefent  cafe,  have  been  fuggefted  by 
any  man,  who  had  the  leaft  acquaintance 
with  the  human  character. 

Thus  it  is,  I  prefume,  fufflciently  evi- 
dent, that  the  Apoftles  were  not  deceived. 

I'ii at  they  were  not  deceivers,  or  im- 
poflors,  will,  I  trult,  be  rendered  equally 
evident,  by  the  following  confiderations. 

id.  Had  they  been  inclined  to  deceive, 
it  Was  impoiTiblc,  that  they  fhould  ever  have 


3* 


GfNUINESESS    AND    AUTHENTICITY 


accomplished  fuch  a  defign.  The  fa6ls, 
which  conftitute  the  ium  of  their  informa- 
tion to  mankind,  and  the  foundation  of  the 
whole  Cbriftian  fyftem,  were,  according  to 
their  own  reprefentations,  of  the  moft  pub- 
lic notoriety.  They  dire&ly  declare  to  the 
Jews,  that  they,  in  numerous  and  fucceffive 
inftanccs,  were  witnefFes  of  thefe  fa 61s, 
equally  with  themfelves.  To  the  know- 
ledge, which  their  countrymen  poflefled,  of 
thefe  facts,  as  having  been  eye,  and  ear  wit- 
ncfies  of  them,  they  boldly  and  Readily  ap- 
peal; and  on  this  knowledge  ground  thofe 
arguments  of  conviction,  and  perfuafion, 
which  produced  fuch  effects,  as  never  were 
before,  or  fince,  produced  by  arguments. 
This  is,  indeed,  very  lingular  conduct  for 
impoftors  to  purfue,  and  may  with  confi- 
dence be  afTerted  to  have  exifted  in  no 
other  cafe  of  impofition.  Nothing  is  more 
evident,  than  that,  if  the  Apoftles  defigned 
to  impofe  on  their  countrymen,  they  could 
not  have  adopted  more  obvious,  or  more 
effectual  means  to  defeat  the  defign,  at  its 
very  commencement.  In  a  word,  if  the 
Apoftles  are  believed,  in  fuch  conduct  as 
this,  to  have  aimed  at  impofition,  they 
cannot,  by  thofe  who  entertain  this  belief, 
be  vindicated  from  the  character,  either 
of  idiocy,  or  of  phrenzy;  and  one  of  thefe 
mu ft  probably,  in  the  eyes  of  all  perfons 
who  deliberately  attribute  to  them  fuch  a 
defign;  be  their  real  character. 


OF    THE    NEW- TESTAMENT. 


2d.  If  the  Apoftles  were  deceivers,  they 
Were  deceivers,  againft  all  thofe  motives, 
which,  in  cafes  of  this  nature,  have  hitherto 
influenced  the  human  race. 

All  men,  who  are  not  wholly  deprived 
of  reafon,  invariably  a£i,  with  a  view  to 
fome  good,  which  they  expert  by  acting  to 
obtain.  This  maxim  is  as  certain,  and  as 
acknowledged,  as  that  all  bodies  gravitate. 
Arguments  are  therefore  founded  on  the 
fir  ft  of  thefe  truths,  as  firmly,  as  on  the  laft. 
The  Apoftles,  then,  if  deceivers,  undoubt- 
edly expe&ed  fome  good  from  the  deceit. 
But  what  good  could  men  expect,  in  the 
prefent  life,  from  oppofing,  without  any 
foundation  to  reft  on,  the  religion  of  their 
country,  which,  at  the  fame  time*  they  ac- 
knowledged to  be  enjoined  by  God  ?  What, 
from  oppofing  the  religions  of  the  whole 
human  race  ?  What,  from  aMerting  a  defpi- 
fed  and  crucified  man  to  be  the  Son  of 
God,  and  the  author  of  a  new  and  mod  in- 
terelting  Revelation  of  his  will;  when  they 
knew  that  themfelves,  and  all  who  had  been 
acquainted  with  him,  alfo,  knew,  that  he 
had  given  no  probable  evidence  of  merit- 
ing this  character?  What  good  could  they 
expcel  from  aflerting  themfelves  to  be  pof- 
feffed  of  the  power  of  working  miracles  in 
his  name,  and  from  profe fling  their  ability, 
and  readinefs,  to  work  miracles,  of  the  ut- 
mo(t  importance,  and  publicity,  when  they 
F 


1%  GENUINENESS    AND    AUTHENTICITY 

certainly  knew,  that  they  poffeffed  no  fuel* 
power  ? 

•  Admitting,  however,  this  palpable  ab- 
furdity,  is  it  poflible,  that  they  fhould  ex- 
pect, any  good  from  this  profjflion,  after 
they  had  made  the  experiment,  and  had  in 
every  inftancc  failed  ?  For,  in  this  cafe, 
they  mud  have  felted  in  every  inflance. 
What  could  the\'  expect,  what  could  they 
receive,  but  uniform  contempt,  and  entire 
infamy  ? 

It  is  in  vain,  here,  to  afTert,  .  that  theie 
have  been  parallel  inftances.  Until  Infi- 
dels fhall  produce  at  lead  one  parrallel  in 
fiance,  it  may  be  confidently  aliened,  that 
none  has  exifted.  As  to  thole,  which  they 
have  hitherto  alledged,  they  ought  to  blufh 
whenever  they  recoil  eel  them;  for,  it  is 
prefumed,  that,  with  all  the  extravagant  and 
lingular  prejudices,  manifefted  by  them 
againft  Chriftianity,  they  cannot  but  tec> 
both  from  the  nature,  and  the  publicity,  of 
the  miracles  of  the  Gofpel,  an  entire  and 
irreconcileable  difference  between  their 
own  workers  of  miracles,  and  the  Apofiles. 

In  the  future  world,  the  Apofiles,  if  de- 
ceivers, could  certainly  expeft  no  good. 
In  (his  cafe,  they  cannot  be  fuppofed  to 
have  believed  in  either  the  character,  or  the 
declarations,  of  Christ.  AH  his  pfomifes 
to  them  of  future  and  eternal  happinefs,  if 
he  be  fuppofed  to  have  made  any,  muih  in 


OF    THE    NEW    TESTAMENT.  39 

their  view,  have  been  idle  talcs.  Hence, 
if  they  expected  any  good  in  the  future 
world,  they  mufl  have  expected  it,  merely 
as  the  reward  of  their  deception.  But  can 
it  be  imagined,  that  any  man  could  expect 
future,  cvcrlafling  happinefs,  efpecially  in 
that  future  world,  and  from  the  hands  of 
that  God,  whom  they  have  described,  as 
the  reward  of  a  lye,  or  rather  of  a  life  fpent 
in  lying  ?  Can  a  Jew  have  formed  fuch  ex- 
pectations, with  the  Old-Teflament  in  his 
hands  ?  Above  all,  can  thofe  men  have 
formed  fuch  expectations,  who  forbade  to 
do  any  evil,  that  any  good  might  come,  on 
pain  of  damnation  ;  and  who  declared, 
that  xvhofoevcr  leveth  or  makcth  alyt  mall  be 
cut  off  from  all  future  good  ? 

It  is  unnecefTary  to  add  any  thing,  un- 
der this  head,  further  than  to  obferve,  that 
arguments  of  this  nature  are  allowed,  by 
Mr.  Hume  himfelf,  to  have  the  fame  force 
with  thofe,  which  are  founded  on  natural 
caufes.  In  his  EfTay  on  Liberty  and  Ne- 
ceffity,  he  obferves— c;  When  we  confider 
how  aptly  natural  and  moral  evidence  link 
together,  and  form  only  one  chain  of  argu- 
ment, we  fhall  make  no  fcrupie  to  allow, 
that  they  are  of  the  fame  nature,  and' are 
derived  from  the  fame  principles." 

3.  Ir  is  incredible  that  wicked  men,  fuch 
as   impoftors    of  courfe    are,  fhould   have 


40  GENUINENESS    AND    AUTHENTICITY 

aimed  at  the    objects,     vifibly    aimed    at, 
throughout  the  Ncw-Teftament. 

The  whole  end  finglv  aimed  at  in  the 
New-Tellament,  is  manifeftly  to  make  man- 
kind virtuous.  The  Hiitory,  Do6hincs, 
Precepts,  and  Ordinances,  unitedly  urge 
men  to  nothing,  but  piety  to  God,  a  rea- 
sonable government  of  thcmfelvcs,  and  juf- 
tice  and  benevolence  to  each  other.  Can 
an  impoflor  be  imagined  to  aim  at  this  end  ? 
On  what  grounds,  can  he  be  fuppoled  to  la- 
bor, for  thispurpofe,  through  a  life,  encir- 
cled with  daily  and  extreme  diftrefs,  and 
voluntarily,  and  with  undoubting  pre- 
ference, to  meet  a  violent  and  ignominious 
death  ?  I  leave  to  infidels  to  explain  the 
myftery,  to  unfold  the  principles,  and  to 
reconcile  the  purpofe  with  the  character. 

4th.   The   Apoftles  lived  fo  as    no   de- 
ceiver ever  lived. 

The  Apoftles  not  only  appear  to  have 
been  virtucfois  men.  but  have  been  gene- 
rally acknowledged  fairly  to  claim  high 
diftin£lion,  in  the  lift  of  the  virtuous.  To 
eitablifii.  this.  diitincYion  nothing  more  is 
neceffarv,  than  to  compare  them  with  Phi- 
lofophers  in  general,  particularly  with  Infi- 
del Philofophcrs.  Let  them  be  compared, 
for  inftance,  with  Bolingbroke,  Hume, 
Voltaire,  and  Rouffeau,  and  there  will  be 
found  not  a  near  refemblancc,  but,  in  molt 


OF    THE     NEW-TESTAMENT.  4j 

refpects,  aftriking  contraft.  Nor  are  they 
totally  iuperiour  to  Infidels  alone:  but  to 
men  of  virtue  and  piety.  In  the  moll  exact, 
fublime,  refined,  and  enduring  virtue,  they 
Hand  alone  ;  and  very  remote  from  any 
rival.  How  is  fuch  a  character  to  be  re- 
conciled with  a  life  of  impofture  ? 

5.   An  impofition  committed  to  fo  many 
perfons  could  not  have  efcaped  detection. 

The  number  of  the  Apoftles,  including 
Matthias  and  Paul,  was  thirteen,  and  that 
of  their  coadjutors,  though  unknown,  was 
evidently  much  greater.  Seventy  were 
commiflioned,  as  preachers,  by  Christ; 
and  many  more  by  the  Apoftlcs.  Perhaps 
there  never  was  any  plot  committed  to  fuch 
a  number  of  perfons,  without  detection  ; 
even  where  it  refpe&ed  a  fingle  action,  ex- 
ifled  for  a  little  period,  and  was  not  extort- 
ed by  any  diftreflingacts  of  violence.  But 
here  the  fecret,  if  we  fuppofe  a  fecret  to 
have  exifled,  was  a  defign,  the  moil:  com- 
plex, and  the  irtoft  extenfive,  which  ever 
entered  into  the  human  mind  ;  and  the 
profecution  of  it  was  extended  through  life 
and  embittered  with  oppofition,  hatred, 
want,  and  infamy.  Yet  no  one  of  the 
number  ever  difcovered  it,  although  they 
had  frequent  and  zealous  contentions,  and 
although  none  gained,  and  all  fuffered  by 
the  concealment.  Not  a  hint  of  this  nature 
is  given,  nor  a  fufpicion  warranted,  by  the 


4*  GENUINENESS      AND    AUTHENTICITY 

whole  teftimony  of  antiquity.  Would  an 
opinion  fraught  with  fuch  incredibility,  as 
attends  that,  which  is  here  combated,  be 
admitted,  or  even  fuggefted  on  any  other 
fubjeft  ? 

At  the  fame  time,  it  is  to  be  remember- 
ed, that  their  undefftanding,  and  inforrna- 
i,  in  human  policy  was  too  confined,  to 
allow  of  ff.ch  concealment,  even  if,  in  oth- 
er circumftances,  it  had  been  pofTibie.— - 
They  were  all  plain  men  •  like  the  farmers 
and  mechanics  of  tigs  country  ;  only  far 
Jefs  informed.  Such  men,  limited  wholly 
and  of  nccelFity,  to  their  own  narrow  circle 
of  bufinefs,  to  provide  fubfiftence  forthem- 
ielves  arid  their  families,  cannot  be  believ- 
ed, in  that  bufinefs,  to  have  imbibed  fo 
profound  a  policy,  or  arts  of  fuch  complete 
and  fagacious  imposition. 

From  thefe  arguments  it  appears  incredi- 
ble, that  the  Apoftles  were  deceivers.  It 
may,  however,  not  be  improper  to  fuggett 
the  following  reafons  to  prove,  that  they 
were  neither  deceivers,  nor  deceived. 

iff.  They  publifhed  the  prophecy  of 
Christ,  concerning  the  dcdruclion  of  [e- 
rufaiem,  feveral  years,  before  that  event 
took  place. 

The  three  firfl  Gofpels,  in  which  that 
event  is  predicted,  were  publiflied  as  early, 
at  leaft  as  the  year  fixty-fourj  and    [erufa- 


OF    THE    NEW-TCSTAMENT.  4.3 

iem  was  taken,  by  Titus,  on  the  eighth  of 
September,  in  the  year  feventy.  This  pro- 
phecy contains  fo  minute  and  explicit  a 
defcription  of  the  event,  under  confidera- 
tion,  with  regard  to  perfons,  time,  and  cir- 
cumitanccs,  as  to  exclude  the  pofTibilitv  of 
any  material  miflake.  The  Evangelifts, 
therefore,  in  giving  this  prediction  to  man- 
kind, put  their  Matter's  character,  and  their 
own  together  with  the  whole  Chriftian  caufc, 
on  the  iillie.  If  the  prediction  were  not 
exactly  fulfilled,  all  fell  at  once.  This  they 
could  not  but  know  ;  and  plainly,  there- 
fore, could  not,  unlefs  they  fully  believed 
the  prediction,  have  publifhed  it  to  the 
world.  But,  if  they  were  deceivers,  they 
could  not  have  believed  it.  The  confe- 
quence  is  obvious,  and  undeniable. 

TiniTthey  were  not  deceived,  with  re- 
gard either  to  the  prediction,  or  the  cha- 
ra£ter  of  Christ, "is,  with  like  evidence, 
proved  by  the  fulfilment  of  the  prediction  : 
a  fulfilment  fa  exact,  and  entire,  as  to  re- 
move every  doubt  ;  efpecially  when  it  is 
remembered,  that  the  Hiiloriar.,  who,  from 
his  own  knowledge  and  prefer.ee,  has  con- 
firmed this  truth,  was  a  Pharifee. 

2d.  This  proportion  is  evidenced  by 
their  total  inability,  of  themfelves,  to  form., 
and  to  fill  up  fuch  a  character,  as  that   of 

Jesus  Christ. 


44-  CENtttKfiXESS    AND    UtttWEHtlCltt 

To  form  a  perfect  character,  and  to  fill 
it  up  with  Inch  trails,  as  to  make  it  appear 
like  a  real,  living,  acting  being,  or  like 
one,  who  has  really  lived,  and  acted,  in  the 
world,  and  to  give  it  proper  and  charact- 
critical  fentiments  and  manners,  is  per- 
haps, as  hard  a  talk,  as  was  ever  underta- 
ken by  the  human  genius.  Virgil,  one  of" 
the  greateft  geniufes,  and  one  of  the  wiled 
men,  of  Heathen  antiquity,  has  attempt- 
ed it,  in  his  Eneas.— With  his  fuccefs 
this  Audience  are  fufficicntly  acquaint- 
ed. Eneas,  in  the  hands  of  this  great 
matter  of  fine  writing,  is  not  only  a  fpi- 
otlcfs  and  unamiable  perfon,  but  is 
tine  lured,  throughout,  with  groffnefs  and 
immorality.  The  Heathens,  indeed,  have 
in  their  poetry,  exhi-bited  one  amiable 
character,  becaufe,  as  is  juftly  obferved  by 
the  Author  of  the  Rambler,  they  were  un- 
acquainted with  Revelation.  They  had  no 
virtuous  models,  from  which  to  copy  ;  and 
like  other  men,  were  wholly  unable  to  form 
fuch  a  chara&cr  by  mere  imagination.  --- 
Their  morals  were  fogrofs  and  their  con- 
ceptions of  virtue  fo  imperfect,  that  the 
proper  features  of  fuch  a  character  appear 
not  to  havcvcniered  their  conception. 

But  what  Virgil  could  not  perform  each 
of  e  four  Evangelifts  has  in  the  mod  finifh- 
ed  manner  performed.  The  character  oi 
Jesus  Christ  is  wholly  that  of  a  real, 
living,  acting  perfon  ;  as  diftinft  as  that  of 


OF  THE  new-testament.  4.5 

Hamlet,  or  Achilles.  At  the  fame  time, 
it  is  a  character  of  finifhed  perfection.  All 
the  parts  of  it  are  fuited  entirely  to  each 
other,  and,  united,  conflitute,  beyond  com- 
panion, the  faired  image  of  pare,  uniform 
and  exalted  virtue,  which  ever  entered  in- 
to the  human  mind.  The  piety,  the  bene- 
volence, the  wifdom,  the  integrity,  the  love- 
linefs,  of  the  Redeemer  have  had  no  rival, 
no  fecond,  even  in  the  higheft  efforts 
of  the  noblell  imagination.  His  Doftxines 
vifibly  excel  all  other  doctrines ;  his  pre- 
cepts triumph  over  all  other  moral  rules; 
and  his  conduct  leaves  out  of  comparifon 
every  human  example.  Notwithstanding 
the  beft  and  wifeft  of  mankind  have  labori- 
oufly  imbibed  his  wifdom,  and  ftudioufly 
formed  them  (elves  by  his  precepts,  he  ft  ill 
Hands  alone  ;  the  meridian-  fun,  in  whofe 
prefence  every  little  luminary  "  hides  its 
dimi-nifhed  head." 

On  this  fubject,  there  is  no  difpute  ;  as 
there  can  be  no  doubt.  Almofl  all  the  wife 
men,  who  have  lived,  fince  the  Chriftian 
aero,  and  all  the  virtuous,  have  united  in 
this  fentiment  ;  and  far  more  of  fuch  men 
than  the  whole  earth  has  produced  befides, 
have  diligently  ftudied  the  books,  in  which 
the  Hiftory  of  ihis  glorious  perfon  is  con- 
tained ;  and  they  haw,  with  one  voice, 
agreed,  that  the  wifdom  manifefted  in  them 
is  from  Heaven,  and  that  the  Author  of  it 
is  the  Son  of  God,     In  the  meantime,  his 

G 


46  GENUINENESS    AND    AUTHENTICITY 

inftru&ions  and  character  have  brought  in 
the  world,  the  greater!  change,  which  it  has 
ever  experienced,  and  become  the  fource 
ofalmoftall  the  j  lift,  moral  fentiments,  and 
amiable  moral  conduct,  which  have  exifted, 
fince  this  Hiftory  wasfird  publifhed,  in  the 
Gofpel.  The  excellence  and  preeminence 
of  his  Character  is,  therefore,  fully  eftab- 
lifhed,  and  has  been  acknowledged  by  many 
Infidels,  bcfide  Roufleau. 

Could  fuch  a  character  be  the  reful t  ei- 
ther of  enthufiafin,  or  of  deceit  ?  Whence 
had  the  Apoftles  fuch  ideas  ?  How  were  me- 
chanics and  fifhermen  enabled  to  accom- 
pli fli  what  none  of  the  human  race,  bcfide 
them,  has  ever  accompli fhed  ?  Can  we  fup- 
pofe  the  fifhermen  of  Judea  to  have  been 
io  totally  fuperiour  not  only  to  the  fifher- 
men,  but  to  all  the  wife  and  learned  men, 
of  every  other  country  ? 

3d.  If  we  allow  this  abfurdity  to  have 
exifted,  we  fhall  ftill  be  wholly  unable  to 
account  for  their  forming  fuch  a  Character, 
as    that  of  Christ. 

The  Apoftles  have  given  us  the  Charac- 
ter of  the  Mefliah.  This  Perfon  thev,  with 
their  whole  nation,  expected  to  appear,  in 
circumftances  of  the  higheft  temporal  gran- 
deur and  dignity.  With  this  preconcep- 
tion firmly  riveted,  the  Apoftles  cannot  be 
fuppofed  to   have  departed,  without  fome 


OF    THE    NEW    TESTAMENT.  4.7 

adequate  caufe,  from  all  their  preceding 
ideas  of  this  fplendid  Pcrfonage,  and  to 
have  formed  a  character  of  him  (o  greatly 
reverfed,  as  that,  which  they  have  actually 
formed.  Nor  can  any  caufe  be  conceived 
to  be  an  adequate  one,  unlefs  of  equal 
magnitude  with  that,  which  themfelves  have 
left  upon  record.  Nothing,  lefs  than  the 
evidence  of  their  own  eyes  and  ears,  will 
account  for  this  facTt.  They  mult  have 
thoroughly  known  the  perfon,  to  be  able  to 
defcribe  the  character,  and  by  irrefutable 
conviction  have  been  forced  to  renounce 
all  their  former  prejudices,  to  be  willing. 

4th.  The  truth  of  the  Apoftles  teftimo- 
ny  is  evinced  by  the  attestations  of  their 
Enemies  to  the  principal  facts,  which  they 
record. 

The  teftimony  of  Judas  to  the  whole 
character  of  Christ,  efpecially  his  mo- 
ral character,  may  be  fairly  eiteemed  deci- 
(ive. 

Judas  had  every  advantage  for  knowing 
the  whole  character  and  conduct  of  Christ, 
and  every  conceivable  temptation  to  pub- 
lish whatever  was  defective  in  it.  If  he 
preached  not  the  wifdom,  if  he  wrought  not 
the  miracles,  if  hepractifed  not  the  virtues, 
profefled  by  himfelf,  and  attributed  to  him 
by  others,  Judas  could  not  have  been  ig- 
norant of  the  failure,  nor  have  neglected  to 


/o  ClT.NlMNENEj'S    AND      AUTHENTICITY 

pubjifh  the  impofition.  But,  while  his 
temptations  operated  in  the  {ligheft  degree, 
is  not  only  accufed  him  of  nothing,  and 
dire£tly  declared  him  innocent  ;  but  by 
acconiplifhing,  at  this  trying  period,  his 
own  death,  has  given  the  cleared  proof 
that,  in  his  view,  Christ  was  what  he  pro- 
feflVd  to  be;  a  preacher  of  truth,  a  perfect 
example  of  holinefs,  the  author  of  the  mod: 
wonderful  miracles,  and:  in  a  word,  the 
Sox  of  God. 

The  Jews  were  generally  moft  bitter 
enemies  to  Christ.  His  miracles  and 
life  were  exhibited  to  them  daily,  in  fuch 
a  manner,  as  to  enable  them  competently 
to  judge,  of  both.  If  it  could  have  been 
done  with  a  Shadow  of  pretence,  they  miift 
therefore,  have  denied  his  miracles,  and  af- 
perfed  his  character.  A  few  in  fiances  of 
fuch afperfion  are  recorded  in  the  Gofpel  ; 
I  need  not  mention  how  groundless,  or  how 
contemptible.  Similar  afperfions,  if  pofli- 
ble  more  grouncttefs,  and  more  contempti- 
ble, are  handed  down  in  the  ||  Mifhr.a.  and 
in  the  Talmud.  Generally  they  dreri  not 
to  call  his  character  at  all  in  question,  until 
long  after  the  eftablifhment  of  Chriftianity 
iighout  the  Roman  Empire  ;  as  I  (hall 
foon  evince,    by   a    paflage  from   Origen, 

|;   Mifhna,    a   Collection,  of  Jrwi/h    traditions    made    by 
V  I?,  ahoiit  the  year    ore  hundred    sod  ei  — 

C    mmu.t  .1  y    t>n    the  M  Cn     •■. 

Jcrufaiem  falmud,  and  tkt  I  -n. 


OF    THE    NEW    TESTAMENT.  49 

which  I  conceive  fairly  to  decide  thisquef- 
tiom  His  miracles  they  denied  neither  in 
the  Gofpels,  nor  in  the  Mifhna  and  Tal- 
mud ;  but  acknowledged  their  existence 
fully  ;  attributing  them,  in  the  one,  to  a 
concert  with  Belzebub,  and,  in  the  other 
to  magic,  which  they  affert  him  to  have 
learned  in  Egypt.  In  the  mean  time,  thefe 
laii  mentioned  books,  written  with  the  moll: 
malignant  oppofition  to  Chriftianity,  give 
atteilation  to  the  exiftence  of  Christ,  as 
the  Author  of  a  new  Religion,  and  as  a 
Worker  of  miracles  ;  to  the  ftate  of  the 
jews,  as  defcribed  in  the  Gofpels  ;  to  his 
Difcipies,  as  having  followed  him,  and 
wrought  miracles  in  his  name  ;  to  the  dci- 
truclion  of  jerufalem  3  to  the  rife,  and  the 
prevalence,  of  Chriftianity  ;  and  to  the 
conftancy  of  the  Chiiftians,  in  lis  early  pe- 
riods. 

A  vox  o  the  Heathens,  whofe  hatred  to 
Chriftianity  needs  not  to  be  fpecihed  (be- 
fide  the  teflimony  afferted,  by  Juftin  Mar- 
tyr and  Tertullian,  to  be  contained  in  the 
Acts  of  Pilate,  the  exiftence  and  authenti- 
city of  which  cannot,  it  is  prefumed,  be 
fairly  difputed)  Tacitus,  the  Roman  K 
rian  whofe  character,  as  a  writer,  requires 
no  remarks,  and  who  ftourifhed  about  the 
year  one  hundred,  thirty-fix  years  after  the 
Gofpels  of  Mathew  and  Mark,  were  writ- 
ten, declares  the  time,  name,  country,  and 
character,  of  Christ,  as  the  Author  of  the 


'•> 


■'■  N'D    AUTHENTICITY 


Chriftian    Religion  ;    bears   witrefs   to  his 

I,  2nd  death  under  Pontius  Pilate,  pro- 

tor  of  Judea,  and  to  the  expectation  of 

Meffiah  by  the  Jews ;  and   records   the 

■action  of  Jcrufalcm,  together  with  the 

principal    events   which   attended   it  ;    the 

great  numbers   of  Chriftians,    at  this  early 

period  extfting  in  Rome,  Judea,  and  other 

places  ;    and   the  terrible    perfecution  of 

them,  by  Nero. 

The  fame  things,  generally,  are  terrified 
by  Sulpicius,  Anno  four  hundred.   • 

The  banifttment  of  the  Jews,  from  Rome, 
by  Claudius,  is  aliened  by  Suetonius,  An- 
no one  hundred  and  ten;  as  is  alio  the  def- 
trucxion  of  Jerufalem. 

The  Emperors  Trajan,  Anno  one  hun- 
I   and   feven,   and    Adrian,   Anno   one 
hundred  and  feventeen,  tefttfy  feveral  inter- 
ring   things   concerning   the    Chriftians; 
:u!arly  their  great  numbers,  innocence, 
and  conftancy. 

Pliny,  Anno  one  hundred  and  feven, 
te  the  things  juit  mentioned,  informs 
us,  that  the  Chriilians  fteadfallly  oppofed 
Idolatry;  worfhipped,  in  Affemblies,  on 
the  Lord's  day  ;  fung  hymns  to  Christ,  as 
aGoD;  held  agapce,  or  feafts  of  charity  ; 
hr.d  church  officers  ;  and  engaged,  by  oath 
to  commit  neither  theft,  robbery,  noradul- 


OF    THE    NIW    TESTAMENT. 


tery,  nor  ever  to  falfify  their  word,  nor  to 
betray  any  truft. 

C£Lsus,the  famous  Epicurean  philoso- 
pher and  hitter  champion  for  Heathenifrra 
againftChriftianity,  Anno  one  hL*ndreda™t 
feventy  fix,  one  hundred  and  thirteen  years 
after  the  firft  written  Gofpel,  teftifies  be- 
fide  the  things  already  mentioned,  that 
there  were  books,  written  by  the  Difciples 
of  Christ,  containing  an  account  of  his 
iife  and  aclions,  his  own  difcourfes  and 
words;  particularly  feveral  predictions  of 
his  ;  his  Name  Logos,  or  the  Word  of 
God  ;  his  genealogy,  and  that  of  Mary,  his 
mother.  He  further  teftifies,  that  he  was 
born  of  a  Virgin,  and  was  reputed  to  be 
the  fon  of  a  Carpenter  ;  that  the  Chalde- 
ans were  reported  to  have  come,  and  w-or- 
fhipped  him,  when  he  was  an  infant;  that 
Herod  the  Tetrarch,  being  informed  of  thik, 
ordered  a!!,  who  had  been  born  in  thai 
village,  about  that  time,  to  be  killed,  in- 
tending to  kill  him,  left  he  mould  after- 
wards t;.ke  the  government ;  that  he  wa$ 
carried  into  Egypt,  left  he  fhould.be  killed; 
that  Angels  were  fent,  on  his  account ;  that 
he  was  baptized  by  John  ;  that  the  Holt 
Ghost  defcended  on  him,  in  the  fhape  of 
a  Dove  ;  that  a  voice  from  Heaven,  de- 
clared him  to  be  the  Son  of  God  ;  that  he 
was  very  poor  ;  went  about  from  place  l© 
place;  took  to  himfelften  or  eleven,  a'b- 
jects,  or  low  people;  healed  difeafes  ;  aol 


U1SENES3    A\0    AUTHENTICITY 


railed  the  dead  ;  fed  multitudes  with  a  few 
loaves,  of  which  large  fragments  were  left  ; 
was  called  a  Nazaraean  j  reprefCnted  him- 
felf  as  lent  to  call  not  the    righteous,   bat 
finners  to  repentance  ;  forbade  the  anxious 
purfuit  of  riches;  expofed  the  difficulty  of 
obtaining    immortal   life  by  the  rich;  was 
called   upon  to  fhow  a  fign  in  the   temple; 
was  deferted,  denied,  and  betrayed,  bv   hi* 
companions  ;   was  derided,  clad  in  a  purple 
robe,  crowned  with  thorns,  had  a  reed  put 
into  his  hands,  thirfted,    and  had   gall    and 
vinegar  given    to  him  ;   that  blood    flowed 
from   his   fide  ;    that   he    died   a    fhamefu! 
death,  and  was  reviled  at  his  death  ;  that  he 
foreknew,  and  foretold  his  fiffcrings;   rofe 
again  from  the  dead;  (hewed  himfelf  to  a 
woman,  and  to  feveral    others;  (hewed  the 
marks  of  the  nails  ;  breathed  on  his  Difci- 
ples  ;  was  the  firft  Author  of  the  Christian 
perfuafion;  taught  the  doftrine  but  a  few 
years    before   Celfus    wrote;    was    at  that 
time  efteemed  fuperior  to  Angels,  reckon- 
ed to  be  the    Son   of  God,    and  called   a 
God  ;  and  that  one  Angel,  and,  in  another 
place,  two,  were  fa  id  to  appear  at  the  fepul- 
cre  qf  J  £sus.      Celfus,  alio,  teftifies  further 
that  the  Doftrine  of  the  Refurre&ion  of  the 
Body,  and    of    a   future,    Immortal    Life, 
founded  on  the  life,  death,  and  preaching, 
of  Chrift,    was  recorded   by   his  Difcipl 
that  many  Jews  believed  on  him,   and  for- 
fook  the    worfnip   of  their  own    country  ; 
that  his  followers  were,  at  firft,  feui  in  hum- 


W 


OF    THB-NiW   TESTAMENT. 


S3 


y 


ber,  and  of  one  mind;  that  they  afterwards 
became  numerous,  fpread  abroad,  and  were 
divicjed  in  opinion;  that  they  cuftomarily 
met  together,  in  afTemblies,  and  there  taught 
things  agreeable  to  their  fentiments  ;  that 
they  were  forbidden  to  partake  in  idol- 
feafb,  and  refufed  to  join  in  idol-worfhip  ; 
and  that  the  Jews  were  punifhed  for  the 
crucifixion  of  Jesus. 

Julian,  who  was  pofTeffed  of  moft  of 
the  learning  of  his  age,  who  had  the  edu- 
cation of  a  Chriftian,  and  the  malice  of  an 
Apoftate,  and  whofe  teftimony,  therefore, 
will  not  be  fufpeclcd,  declares  that  Christ. 
was  born,  in  the  reign  of  Auguftus,  and  at  •, 

the  time  of  taxing,  or  enrolment,  made  by 
Cyrenius,  or  Ouirinus  ;  that   the  Chriftian 
Religion    arofe,    in  the   time  of  Tiberius, 
and  Claudius  ;  that   the   Historical   books 
of  the  New-Teftament  were  genuine,    and 
authentic  ;  that  they  were  the  only  Hifto- 
rical    books,   acknowledged,    as  of  facred 
authority,  by  the  Chriftians,    and  the  only 
authentic    memoirs   of   Christ,     and   his 
Apoftles ;  that  the  Gofpels  were  written  as 
early,  as  is  generally  believed  ;  and  parti- 
cularly, that   John's,  the   laft,   was  wntten5 
foon  after  the  death  of  Peter  and  Paul.      He 
alfo  teltifies,  that  Christ  cured  the  blind, 
the  lame,  and   the  poiTeiTed,  rebuked  the 
winds,  and  walked  on  the  waves  ;  that  there 
were  multitudes  of  Chriftians    in    Greece^ 
andinltalvj  before  John  wrote  his  Gofpel; 
H 


£4  GENUINENESS    AND    AUTHENTICITY 

that,  befide  perfons  in  humble  life,  Cpr- 
j>eliusand  Sergius  Paulus  were  Chriftians  ; 
and  that  Peter  and  Paul  were  the  great 
preachers  of  Chriftianity.* 

The  teftimonies  of  Porphyry  and  Hiero- 
cles  are  alfo,  in  feveral  ref^etts,  of  confi- 
derable  value.  It  is  greatly  to  be  regret- 
ed,  that  fo  fmall  a  part  of  their  works,  efpe- 
ciaily  of  thofe  of  Porphyry,  is  now  remain- 
ing. From  the  fcope  of  them,  fo  far  as  we 
are  informed,  they  would  have  furnifhed  a 
highly  interefting  teftimony  to  the  Scrip- 
tures, A  minute  account  of  their  remain- 
ing  teftimony  cannot  now  be  given  ;  but 
it  ought  to  be  obferved,  that  they,  together 
with  Celfus  and  Julian,  acknowlege  the 
genuinenefs  and  authenticity  of  thefe  books; 
and  miferably  evade  the  force  of  the  argu- 
ment, from  the  miracles  of  Christ  and  his 
Apoftles,  by  attributing  them  to  magic. 

There  are,  alfo,  dill  remaining,  many 
other  uf^ful  Heathen  teitimonies,  which 
cannot  now  be  particularly  mentioned. 

From  thofc,  which  have  been  mention- 
ed, the  conclufion  appears  to  be  fairly 
drawn,  that  the  Apoftles  have  given  a  true 
teftimony  to  Mankind.     From  Celfus,  ef- 

*  Julian  aimed  to  overthrow  the  Chi  ian  Religion,  hut 
has  confirmed  it.  His  arguments  a£3in(t  it  are  pc  ii&ly 
harmleft,   and  insufficient  ra  nril  veaiuft-Ch 


OV    Till    NEW»TE5TAMENT.  55 

pecially,  do  we  derive  dccifive  evidence  of 
this  truth.  It  is  not  here  defigned  tore- 
prefent  this  Philofopher,  as  receiving  thefe 
things,  in  the  manner,  in  which  we  recieve 
them.  In  this  cafe5  he  muft  have  been  a 
Chriftian.  But  he  confidered  them,  as  tr^p 
acknowledged  reprefentatioris  of  the  Evan- 
gelifts,  eye  and  ear  witnefTes  of  the  things 
which  they  declare  ;  reprefentations,  in  his 
own  time,  umverfally  received  by  Chrif- 
tians,  and  never  impeached.  It  ought, 
however,  to  be  here  obferved,  that  Origen 
declares  Celfus  to  have,  by  insinuation,  af- 
perfcd,  in  fome  degree,  the  character  of 
Christ,  though  with  nothing  infamous; 
and  to  have  been  the  only  perfon,  of  whom 
himfelf  had  ever  heard,  as  having  afperfed 
him  at  all.  This  declaration  of  Origen  maybe 
efleemed  a  fall  proof  of  the  perfect  fpoileff- 
nefs  of  Christ's  Character,  from  his  death 
to  the  time  of  Celfus :  for  Origen  could 
not  but  know,  and  has  undoubtedly  declar- 
ed, the  truth. 

5th.  The  truth  of  the  Apoftles,  teftimo. 
ny  is  proved  in  a  peculiarmanner,  by  fev- 
eral  important  inftitutions,  and  memorials 
of  intcrefting  facls,  which  they  have  record- 
ed.    Thefe  inftitutions  and  memorials  are, 

id.  Baptifm,  introduced  in  the  room  of 
Ckcumcifion  : 


5« 


GENUINENESS    AND    AUTHENTICITY 


2d  The  Lord's  Supper,  inftead  of  the 
Paflbvcr: 

3d.  The  Firft-day  Sabbath,  inftead  of  the 
Seventh  day  Sabbath  : 

4th.  The  Chriftian-worfhip,  inftead  of 
the  Temple-worfhip : 

5.  The  Chriftian  Church,  inftead  of  the 
Jewifli  : 

6th.  Invocation  of  Christ,  as  God  ; 
and  alfo  Invocation  in  his  Name. 

On  thefe  it  is  to  be  obferved  generally, 
that  the  firft  Chriftians,  among  whom  thefe 
inftitutions  and  memorials  Were  originally 
eftabiifhed,  were  Jews,  and  were  alio  nu- 
merous ;  as  the  New-Teftament,  and  Hea- 
then, Jewifh  and  Chriftian  Antiquity  uni- 
tedly declares.  By  Jews,  therefore,  they 
were  firft  received.  This  being  premifed, 
I  would  further  obferve, 

lft.  These  Jewifli  inftitutions  were  ef- 
tabiifhed  in  the  Law  of  Mofes,  acknow- 
ledged by  all  the  Jews,  by  the  Apoftles, 
and  by  Christ  himfclf,  to  be  the  Word  of 
God;  and  were,  therefore,  of unqueftion- 
ed,  divine  authority. 

ic\  They  were,  functioned  bythe  exam- 
ple of  their  prophets,  priefts,  ai  d  kings  ; 
and  by  a  National  adherence  of  many  ecu- 


OF    THE    NEW   TESTAMENT.  $7 

turies ;  even  from  the  commencement  of 
their  National  exigence,  to  the  time  of  the 
Apoftles  Miffion. 

3d.  They  were  fan&ioncd  by  the  penal 
laws  of  Moles ;  fo  that  to  fail  of  the  com- 
manded adherence  to  them  was  puniihed 
with  excifion. 

4th.  They  were  fane~lioned by  Christ's 
uniform  obfervance  of  them,  and  by  that 
of  his  Apoftles. 

5th.  They  were  eftablifhed  in  therninds 
of  the  Jews,  by  pride  and  bigotry,  in  the 
extreme. 

6th.  They,  with  the  reft  of  the  Mofaic 
fyftem,  were  univerfally  confidercd.  bv  the 
Jews,  of  that  age,  as  defigned  to  be  perpet- 
ual. 

But  notwithftanding  all  thefe  high  fanc- 
tions,  and  the  unprecedented  attachment  of 
the  Jews  to  thefe  inftitutions,  as  the  means 
of  perfonal,  and  national  diftinclipn,  the 
Chriftian  inftitutions  above  mentioned  were 
introduced  in  their  place,  and  to  their  an- 
nihilation. 

In  the  year  forty  nine,  or  fifty,  the  whole 
Church  at  Jerufaiem,  confiding  of  the 
Apoftles,  Elders,  and  Brethren,  decreed, 
that  the  Gentiles,  whole  memberfhip  in  the 
Jewifh  Church,  when  profelyted,   had  be- 


I 


ft  GENUINENESS    AND    AUTKENTTCITY 

fore  deperded,  equally  with  that  of  the 
Jew*  themfelvesy  on  an  exact  conformity  to 
thefe  Mofaic  inflitutions,  mould  not  be  un- 
der any  obligation  to  obfervc  them.  This 
event  may  be  confideredas  the  annihilation 
of  thefe  rnftitutions,  in  the  Chriftian  Church; 
jFbr,  though  theNazaraean  Chriftians  appear 
with  fome  others,  to  have  continued  Jew- 
ish obfervances,  after  this  period,  yet  a  blow 
was  then  given  to  them,  from  which  they 
never  recovered.  Many  of  the  Jews  ap- 
pear to  have  totally  ncgle6ted  them,  from 
this,  period,  and,  in  fpite  of  their  former 
in  oft 'bigoted  adherence,  to  have  viewed 
fifeni  as  dene  away. 

Os  what  principles  can  we  account  for 
this  Gngular  event  ?  The  Mofaic  Inftitu- 
trons  were  confidered  by  all  Chriftians,  as 
feeing  of  divineauthcrity;  and  were  public- 
ly afiertcd  to  be  fo,  by  the  Apoftles,  and  by 
their  Matter.  Could  others  be  introduced 
mo  their  place,  which  were  not  acknow- 
ledged to  be  of  at  lead  equal  authority  ? 

Baptism  and  the  Lord's  Supper  were  pro- 
feffed  to  be  memorials  of  Christ's  Death 
and  of  the  cleanfing  of  fin,  by  the  effufion  of 
bis  blood,  declared  to  have  been  (hed  pub- 
licly, at  Jerufalein,  and  on  the  feaft  of  the 
Paflbver,  by  the  Roman  Government,  and 
the  Jewifli  Sanhedrim.  Is  it  pofTible,  that 
Christ  fhould  not  have  been  known  thus 
to  have  poured    out  his  blocd ;  or  that  his 


OF    THE    NEW   TESTAMENT.  39 

TnfFerings  fhould  have  been  thus  commemo- 
rated by  thofe,  who  being  conftaiuly  ap- 
pealed to,  as  eye  witnefTes  of  his  death,  yei 
did  not  know,  that  he  had  thus  died  ? 

The  Firfl  day  Sabbath  was  inftituted, im- 
mediately after  the  day  of  Pentecofl,  as  a 
memorial  of  Christ's  Refurreciion  from 
the  dead.  Could  Jews  be  fuppoied  ft* 
unite  in  obferving  this  inftitution,  upoaa 
fuch  an  appeal5  if  Christ  had  not  been  qui 
the  bed  grounds  believed  to  have  rifen  ; 
and  if  circum fiances,  lefs  extraordinary  thai* 
thofe  alledged,  had  accompanied  his  Death 
and  refurreciion  ;  or  if  either  were  ie& 
convincingly  attcfted,  than  is  aliened  m 
=the  Gofpel  ? 

Is  it  poffible,  that  the  Apoftles  could  ib& 
even  liftened  to,  when  propoling  a  Form  of  or 

worfhip,  new,Yentirely  different  from  due 
fplendid  ritual  of  the  Temple;  a  Form  of 
worfhip,  of  which  the  Aaronic  Prie&bood, 
facrihees,  and  purifications,  were  no  part; 
and  in  which  all  men  were  placed  upon  ai 
level  with  the  Jews,  ail  places  made  equally 
facred  wiTh  the  Temple,  and  all  perfoas 
-with  the  Priefts  ;  a  Form  of  worfhip,  in 
which  univerfal  humblenefs  and  ipirituaiky 
were  fubftituted  in  the  room  of  unequalled 
pomp,  and  of  fervices  rendered  venerable 
and  affecting  by  the  moll  forcible  exhibi- 
tions to  fenfe  and  imagination;  unlets 
•Christ  had  been  certainly  known  to  have 


6» 


GEXVINtNISS    AND    A'JTIILN-TICITV 


appeared,  with  proofs  of  a  character,  not 
equal  only,  but  fuperiour  to  tha*  of  Moies, 
and  of  an  authority,  fairly  qualifying  him  to 
change  what  God  himfclf  was  confefled  to 
have  once  eflablifhed  ? 

The  fame  obfervations  are,  with  the  fame 
force,  applicable  to  the  fubflitution  of  the 
Chriflian  Church  in  the  place  of  the  [ew- 

iftFt. 

Coui.d  the  Invocation  of  the  name  of 
Jesus  Christ,  which,  from  Acls  7.  56.  is 
proved  to  have  exified,  and  from  1  Cor.  1. 
1.2.  Acts  9.  14,20,  21.  and  from  various 
other  paffages,  is  proved  to  have  exified 
fo  extenfively,  as  to  become  a  designation 
of  Chriftians  in  general,  have  been  adopted 
even  by  the  ApoHlcs  themfelves,  and,  much 
more,  by  other  Jews,  unlefs  facts, .as  extra- 
ordinary as  thofe  recorded  in  the  Gofpels, 
had  evidenced  his  character  and  million, 
and  proved  him  to  be  the  Sox  of  God, 
lent  into  this  world  to  eflablifh  a  new  and 
perfect  Religion,  and  to  accomplifli  the 
Salvation  of  mankind  ? 

All  thefc  inftitutions  were  profeffedly 
built  on  facts,  publicly  appealed  to,  and 
wholly  uncontradicted,  for  ages  ;  facts  of 
the  mod  lingular  nature,  and  of  the  higheft 
conceivable  importance  ;  facts,  pro  felled 
to  have  exified  as  proofs  of  a  moft  wonder- 
ful Miffion  of  the  moil  wonderful  Perion, 
ever  heard  of  in  this  world.     The  adoption 


OF    THE    NEW-TESTAMENT.  6X 

tff  theft  inftitutions,  therefore,  by  thofc 
among  whom  thefe  fa£ts  were  declared  to 
have  cxifted,  and  who  were  appealed  to  as 
eye  and  ear  witnefles  of  their  exigence, 
while  thefe  fa&s  were  alledged,  as  the  obli- 
gatory and  only  reafons  far  fuch  adoption, 
appears  to  be  an  unanfwerable  proof,  that 
the  fa6ls  themfelves  exifted,  and  of  courfe 
that  the  Apoftles  have  given  a  true  teftimo- 
ny  concerning  them.  At  the  fame  time, 
the  adoption  of  them  by  Jews,  fo  circum- 
ftanced,  and  direclly  charged  with  being 
the  enemies,  and,  in  fome  fenfe,  the  mur- 
derers, of  the  Perfon  who  was  thus  com- 
memorated and  honoured,  a  Perfon  who 
appeared  always  in  the  humbled  life,  and 
in  a  character  fo  oppofite  to  that  of  their 
expe&ed  MefFiah,  adds  fuch  a  degree  of 
weight  to  this  evidence,  as,  one  would  im- 
agine, mud,  if  it  were  poffible,  evenfilence 
gain  faying. 

6:h.  The  only  remaining  proof  of  this 
point,  which  I  mail  now  mention,  is  the 
apparent  Integrity  of  the  Narration  itfelf ; 
and  this,  becaufe  it  is  fo  obvious,  and  fo 
generally  and  eafily  underftood,  I  fhall  con- 
fider  in  a  fummary  manner. 

The  Integrity  of  this  Narration  appears 
in  the  firii  place,  in  the  frank  manner,  in 
which  the  writers  record  the  low  condition 
of  their  Matter,  the  contempt  and  oppofi- 
tion,  with  which  he  met  from  the  jewifh 
I 


6*  GENUININIS*    AKD    AUTHENTICiTT 

Government    and    Nation,     his   fufferings 
and  death,  and  the  ignomy,  with  which  it 
/-    was  attended.     Nothing  was  evermore  un- 
like defign,  than  this  account,  confidered  in 
all  its  parts. 

2d.  In  the  like  frank  exhibition  of  their 
own  humble  (late  and  character,  their  er- 
rors and  faults,  their  prejudices  and  de- 
bates, and  the  numerous  inftances  in  which 
they  defervedly  received  reproof  from  the 
mouth  of  Christ. 

3d.  In  the  peculiar  (impficity  and  im- 
partiality, with  which  they  record  facts.- — 
Their  Narrations  are  mere  narrations  of 
fa&s,  whether  favorable  or  unfavorable  to 
their  caufe.  In  neither  cafe  do  they  utter 
a  comment,  unlefs  for  mere  explanation. 
There  is  no  opinion  pronounced,  a  fmgle 
inftance  excepted  ;  no  praife  given  by  them 
to  Christ;  no  blame  charged  upon  his 
enemies;  no  exprefiicn  of  wonder  at  his 
miracles,  nor  of  abhorrence,  at  the  injuf- 
tice  of  his  murderers ;  nothing  aggravated  ; 
nothing  diminifhed  •  and,  in  a  word,  no 
appearance  of  thofe  feelings,  which  could 
not  but  be  excited  by  the  events,  which 
they  relate,  On  the  contrary,  they  appear 
to  have  facrified  everv  human  feeling  to 
the  caufe  of  Truth,  and  to  the  obligations 
of  Duty. 

4th.  In  the  entire  harmony,  which  reigns 
throughout  their  writings.     They  wrote,  at 


OF   THE    NEW-TESTAMENT.  6j 

different  times,  and  in  different  countries. 
The  three  fir  ft  Evangelifts  appear  never  to 
have  feen  the  Gofpels  of  each  other  ;  and 
John  wrote  more  properly  a  fupplement  to 
their  Gofpels,  than  a  formal  narrative  of  the 
Miflion of  Christ.  That  they  wrote  with- 
out any  concert  is  certain  from  what  they 
have  written;  and  that  their  writings  en- 
tirely harmonize  was  never  denied,  unlefs 
from  the  love  of  thedenial.  In  time,  pJace 
and  circumftance,  in  the  characters,  con- 
duel,  and  manners  of  thofe,  whom  they 
mention,  there  is  an  agreement,  which  can- 
not be  paralleled.  Had  the  Gofpels  been 
fabricated  by  impofition,  fuch  could  not 
have  been  their  character.  Truth  is  always 
confident;  Falfhood  never.  It  is  alfo  to 
beobferved,  that  all  of  them  wrote  feveral 
years,  after  the  facts,  which  they  have  re- 
corded, took  place.  Such  an  agreement 
is,  therefore,  high  and  convincing  evidence 
of  the  truth  of  their  tcftimony. 

3d.  The  teflimony  of  the  Apoftles  has 
been  handed  down  to  us,  uncorrupted.-— 
This  I  will  endeavour  fummarily  to  evince, 
in  the  following  observations. 

lft.  The  pafTages  quoted  by  the  ancient 
Chriftian  writers,  and  by  the  Heathen  alfo, 
are  generally  quoted  in  the  fame  words,  and 
almoft  always  have  the  fame  fenfe,  which 
we  find  in  pafrages  now  in  the  New-Tefta- 
ment. 


6\  GENUINENESS    AND    AUTBENTICITT 

A  larce  partoftheNew-Tcftament,  and 
particularly  of  the  Hiftorical  books,  might 
be  obtained  from  thefe  writers,  in  the  very 
■words  contained  in  our  printed  New- 
Teftaments.  This,  it  is  evident,  would 
have  been  impoffible,  had  not  all  quoted 
from  the  fame  original  writings. 

In  many  inftances,  however,  their  quo- 
tations are  made  in  words  differing,  more  or 
lefs,  from  thole,  which  are  acknowledged 
by  us.  On  this  fubject  it  may  be  obferved 
in  the 

lft.  Place,  that  thefe  writers  often  in- 
tentionally give  only  the  fenfe  of  the  paf- 
fage,  as  they  feverally  underftand  it.  Of 
courfe,  judging  differently,  as  we  do,  they 
neceffarily  wrote  their  different  interpreta- 
tions, in  terms  fomewhat  differing.  Moil 
of  the  acknowledged  terms  are  frequently 
preferred  ;  although  in  the  inftances  now 
referred  to,  they  are  preferved  rather  to 
exprefs  the  meaning  happily,  than  to  ac- 
cord exactly  with  the  words  of  the  Scriptu- 
ral writers. 

2d.  Hence  they  differ,  not  unfrequent- 
ly,  from  each  other,  in  the  terms  which 
they  ufe,  although  generally  and  eafilv  re- 
■concileable  in  the  meaning.  As  this  is 
done  by  thofe,  who  vifibly  ufed,  and  ac- 
knowledged, the  fame  Scriptures,  and  bar- 


OT   THt    NE\V-TESTAM£NT. 

monized  in  their  theological  fentiments,  it 
is  evident,  that  their  differences  fprung 
from  the  fource,  to  which  it  is  here  attribu- 
ted. 

3d.  As  they  knew,  that  thofe,  to  whom, and 
thofe,  for  whom,  they  wrote,  had  the  New* 
Teftament,  as  well  as  themfelves,  and  as  the 
♦Authenticity  of  thefe  books  was  notthen 
called  in  queftion,  they  quoted  fecurely, 
from  memory  knowing,  that,  if  they  made 
any  miflakcs,  their  readers,  as  well  as  their 
correfpondents,  could  eafily  correcl  them. 

These  quotations  are  often  made  "'mere- 
ly to  illuilrate  a  doclrine,  or  to  enforce  an 
exhortation,  reproof,  or  confolation  ;  and 
hence  cannot  be  expected  to  po fiefs  verbal 
exactnefs  ;  it  being  unneceffary  to  the  pur- 
pofe  in  hand. 

'  4th.  Among  thofe  who  thus  quoted, 
fome  were  of  more,  and  fome  of  lefs  accu- 
rate characters  ;  and  hence  they  quoted 
more  or  lefs  exaclly. 

5th,  Their  own  works,  having  patted 
through  the  hands  of  many  tranferibers,  are 
now  doubtlefs  lefs  exaft,  in  this  refpe&,  than 
they  originally  were  ;  fo  that  we  may  well 
be  furprifed  to  find  their  differences  (o  few, 
and  fo  fmall. 

*  The  Authenticity  of  the  New. Teftament   at  large  was 
never  called  in  queftion,  until  the  fixreertli  Century. 

Swell's  B&\\.  Left, 


66  GENUINENESS    AKD    AUTHENTICITY 

6th.  Still  they  arc  of  trifling  impor- 
tance, and  fuch  as  do  not  materially  affect  a 
finglc  doftrinc,  or  fact. 

Perhaps  it  may  be  thought  that  moft  of 
thole,  which  are  here  called  quotations* 
ought  rather  to  be  termed  references.  I 
have  ufed  the  term  quotations,  becaufe  it 
has  appeared  to  me,  that  the  writers  aimed 
to  quote,  but  did  it  imperfectly,  for  the 
reafons  which  are  fu^eeMed. 

On  this  fubjecl,  it  ought  further  to  be 
mentioned,  that  many  of  thefe  writers  dif- 
fered much  in  opinion,  and  difputed  warm- 
ly, concerning.  Icveral  doctrines  of  high  im- 
portance. We  may,  therefore,  well  be  af- 
tonifhed,  that  the  writers,  of  almoft  all  feels, 
IHould  fo  far  agree  in  iheir  quotations.  So 
general  was  this  agreement,  to  the  time  of 
Origcn,  that,  though  poilevTed  of  more  in- 
formation, concerning  this  fubjecl,  than 
any,  perhaps  than  all  men  living,  he  had 
never  heard  of  any  perfon  (Marcion,  his 
followers,  the  Yalentinians,  and  perhaps 
Leucius,  excepted)  who  had  corrupted  the 
Scriptures. 

Nor  ought  it  to  be  here  forgotten,  that 
thefe  very  differences  are  a  flanding  proof, 
that  there  was  not  the  leaff.  concert  among 
Catholics,  or  Heretics,  with  refpeft  to  this 
matter,  nor  any  defign  formed,  or  even 
thought  of,  to  impofe  thefe  books  on   the 


©f    THE    NEW   TESTAMENT.  g? 

belief  of  mankind.  On  the  contrary,  they 
plainly  confidered  the  books,  as  ftanding 
firmly  on  their  own  evidence  ;  and  left  men 
to  receive,  or  to  reject  them,  as  they  fhould 
think  proper. 

2d.vTHE  fingular  reverence,  with  which 
the  ancient  Chriflians  regarded  the  Scrip- 
tures, forbids  even  a  fufpicion,  that  they 
wilfully  corrupted  them. 

Of  this  reverence  fome  notice  has  been 
already  taken.  A  few  additional  observa- 
tions may  however  be  advantageoufly 
made. 

The  Scriptures  are  now  in  every  hand* 
areufedas  afchool-book,  quoted  in  ordina- 
ry converfation,  and  are  queitioned,  oppo- 
fed,  and  ridiculed  by  Infidels.  Hence  good 
men,  although  not  at  all  fhaken  in  their 
faith  by  thefe  means,  appear  yet  to  regard 
thefe  writings  with  lefs  profound  venera- 
tion, than  is  obfervable  in  the  ancient 
Chriflians.  By  them  the  Scriptures  were 
viewed  with  fome  fuch  reverence,  as  would 
naturally  be  rendered  to  God  himfelf, 
mamfefted  in  this  world,  with  glory  becom- 
ing his  Character.  *  A  remarkable  fpeci- 
men  of  this  reverence,  in  the  members  of  an 
ancient  Church,  is  recorded  in  a  letter, 
from  St.  Auftin  to  St.  Jerom,  Jcrom  tranf- 
lated  the  Old-Teftament.     The  Bifhop  of 

*  SeeTweii's  Boy),  Left3 


it 


CIM.'I\-L.\2S3  and   authenticity 


the  Church  mentioned,  ufed  this  trai.flation, 
in  divine  fervicc.  In  the  prophecy  of  Jo- 
nah, Jerom  had  rendered  the  Hebrew  word, 
franfhred  Gourd,  by  the  Latin  word  H&dr- 
ra.  In  the  former  Latin  tranflation,  ori- 
ginally ufed  in  this  Church,  the  fame  He- 
brew word  was  rendered  by  the  Latin  word 
Vkcurtija.  When  the  Bifhop  read  the  paf- 
fage,the  people,  perceiving  the  word  chang- 
ed, were  alarmed,  and  would  have  finally 
left  the  Bifhop,  if  he  had  not  confented  to 
reiiore  the  original  word.  Such  was  their 
watchfulnefs,  andjealoufy,  for  the  preserva- 
tion of  the  purity  of  the  Scriptures,  even 
where  no  fa£l,  doctrine,  or  precept,  was 
materially  concerned. 

Situated  among  pcrfons  offuch  a  cha- 
racter, few  men  would  dare  to  mifquote,  or 
corrupt ;  and  few  would  be  inclined  to  do 
it,  if  they  dared.  Such  corruptions  alfo  as 
exifled,  would  be  immediately  detected, 
and  regarded  with  the  utmofr.  detcflation. 
Thus  the  corruptions  of  Marcion  were 
founded  throughout  the  Chriftian  church, 
and  his  name  configned,  for  his  villainy  and 
impudence,  to  perpetual  infamy. 

3d.  The  Chriflian  fefts  were  numerous ; 
and  each  watched  over  the  conduct  of  the 
others,  with  a  careful,  jealous,  and  prying 
attention. 

If  there  were  at  any  time,  an  efpe- 
cial    temptation  wilfully   to   mifquote  the 


OF    THE    NEW-TESTAMENT,  69 

Scriptures,  \vTe  eafily  fee,  that  it  would  pe- 
culiarly refpeel  thofe  paffages  which  were 
the  favorite  ones  of  particular  feels,  and 
which  were  fuppofed  mod  to  befriend  their 
characleriftical  opinions;  but  we  alfo  fee 
that  thefe  would,  by  each  feci,  be  watched 
with  an  eagle  eye,  and  a  continual  appre- 
heniivenefs  of  danger.  Hence  arofe  an  ex- 
treme difficulty  in  accomplifhing  a  defignof 
this  nature,  even  if  it  were  formed:  a  dif- 
ficulty, greatly  increafed  by  the  warmth  of 
ftrenuous  controverfy,  and  by  the  defire, 
and  the  pride,  of  viclory. 

These  confiderations  will  furnifh  us 
with  an  eafy  and  fufficient  explanation  of  a 
facl,  otherwife  very  difficult  to  be  explain- 
ed ;  viz.  the  general  and  furprifing  agree- 
ment among  fo  many  perfons  thus  differing 
and  thus  contending,  found  in  their  quota- 
tions of  the  Scriptures. 

4th.  The  very  great  number  and  difFu- 
fion  of  the  copies  of  the  New-Teftament, 
rendered  fuch  corruption,  in  any  great  de- 
gree, evidently  impoffible. 

Copies  of  this  volume  were,  at  an  early 
period  numerous  in  Spain,  France,  Italy, 
Greece,  Macedonia,  Africa  proper,  Egypt, 
Syria,  Palefline,  Ana  Minor,  Armenia  and 
Perfia.  The  general,  apparent  agreement 
of  thefe  copies  is  a  demonftraticn,  that  ve- 
K 


7«  GENUINENESS    AND    AUTHENTICITY 

ry  little  corruption  has  ever  taken  place  in 
thefe  books.  N 

5th.  The  New-Teflament  was  early 
tranflated  into  feveral  languages. 

The  Old  Latin  tranflation  was  made 
moft  probably  in  the  firfl  *  or  very  early  in 
the  fecond  Century.  Tertullian  exprefsly 
declares,  that  there  was  a  Latin  Verfion  of 
the  Gofpels  and  Epiftles  exifting  in  his 
time. 

Jerome's  Verfion  was  done  in  the  fourth 
Century,  and  with  great  care,  learning,  and 
exactnefs  : 

The  Firft  Syriac  probably  in  the  Fourth  : 

The  Second  Syriac,  and  the  Armenian, 
in  the  Fifth  :  and 

The  Coptic  in  the  Sixth  Century. 

St.  Austin  declares,  that  all  attempts 
to  corrupt  the  Scriptures  were  in  vain,  be^ 
caufe  they  were  then  tranflated  into  fo  ma- 
ny languages  ;  were  in  the  hands  of  people 
of  every  age  and  character  ;  and  were  fo 
known,  fo   efteemcd,    and    fo   celebrated. 

*  Michaelis  affirms  that  no  man  of  learning,  Dr.  Mill 
excepted,  denies  this  Va  Hon  to  havi  been  done  in  the  riill 
Century.  Sec  Travis's  Letters  to  Gibbon  j  from  vrfotctl 
thil  account  ©f  the  Verfion*  heie  mentioned ii  taken. 


OF    THE    NEW    TESTAMENT.  71 

Anno    Dom.    three  hundred  ~and   ninety  ^ 
five. 

St.  Chrysostom  alfo  declares,  Anno 
Dom.  three  hundred  and  ninety-eight,  that 
they  were,  in  his  time,  already  rendered  in 
the  languages  of  Britain,  Syria,  Egypt,  Per- 
fia,  and  India:  and  in  the  languages  of  all 
people  in  general,  whether,  barbarians,  or 
others. 

It  may,  perhaps,  be  both  agreeable  and 
ufeful,  in  this  place  to  recite  a  paffage  from 
Theodoret,  in  which  he  refers  to  this  fub- 
je£t.  Anno  Dom.  four  hundred  and  twen- 
ty three. 

"  I  will  compare  the  moft  celebrated 
law-givers  of  the  Greeks  with  our  Fifher- 
men,  Publicans,  and  Tent-makers;  and 
fhew  the  difference  between  them.  The 
Laws  of  the  former  were  forgotten,  foon  af- 
ter the  death  of  thofe,  who  enacted  them, 
but  the  laws  delivered  by  Fifhermen  have 
flourifhed,  and  prevailed,  and  have  been 
received,  not  only  by  Greeks,  and  Romans, 
but  alfo  by  Scythians,  Perfians  and  other 
Barbarians.  The  Heralds  of  truth  were 
not,  indeed,  matters  of  the  Greek  elo- 
quence ;  but,  filled  with  wifdom,  they  have 
carried  the  divine  doctrine  to  all  nations, 
and  have  filled  the  whole  world  with 
writings,  containing  inftru&ions  concern- 
ing religion  and  virtue.  All  men,  leaving 
the  dreams   and  fpeculations    of   Philofo- 


7* 


GENUINENESS    AND    AUTHENTICITY 


pliers,  now  nourifh  themfclves  with  the 
doftrines  of  Fifhermen  and  Publicans,  and 
ftady  the  writings  of  a  Tent-maker.  The 
feven  Wife  men  of  Greece  arc  forgotten; 
nor  do  the  Greeks  themfclves  certainly 
kr.ow  their  names;  but  Mathew,  Bartholo- 
mew, and  James,  Mofcs,  David,  and  Ifai- 
ah,  with  the  other  Prophets  and  Apodks, 
are  known  to  all  men,  as  well  as  the  names 
of  their  own  children.  Whom  did  Xeno- 
phanes,  Parmenidcs,  Pythagoras,  Anaxago- 
rzs,  or  Speulippus  leave  as  their  fucceiiors 
in  Philofophy  ?  What  city  follows  the 
Laws  of  Plato's  Republic?  You  can  fhew 
none  who  now  teach  thofe  doclrines  ;  but 
we  can  mew  the  power  of  the  prophetical 
and  ApoRolical  doctrines  ;  for  the  whole 
earth  is  filled  with  their  words." 

"  The  Hebrew  writings  (of  the  Old  and 
New-Teftament)  are  translated  not  only  in- 
to Gieek,  but  into  the  Latin,  Egyptian, 
Perfian,  Indian,  Armenian,  Scythian,  and 
Samaritan;  in  a  word,  into  all  the  langua- 
ges ufed  by  the  nations.  Our  Fifhermen, 
Publicans,  and  Tent-makers,  have  perfua- 
ded  not  only  Greeks,  Remans,  and  Egypt- 
ians, but  all  nations  of  she  earth.  Nor  arc 
our  do&rines  underftood  by  thofe,  only, 
wh:>  prefide  in  the  Churches,  but  by  fmiths, 
wool-combers,  taylors,  and  artificers  of  all 
forts,  by  women,  and  maid-fcrvants.  Nor 
do  thofe  only,  who  dwell  in  cities,  but  the 
country  people,  alfo,   undeiitand,    and  are 


OF    TH2    NEW    TESTAMENT, 


able  to  difcourfe  concerning  our  doctrines  ;    j£/&*Jie. 

they  pra6Ufe  virtue,  and  fliim  vicious  ac- 
tions." 

"  God  had  before  tried  other  methods. 
He  taught  all  men  by  the  wonderful  frame 
of  the  univerfe.  The  Jews  he  reclaimed 
by  the  Law  and  the  Prophets.  But  a  more 
effectual  remedy  was  wanting;  and  experi- 
ence has  fliown  the  benefit  of  it.  The 
whole  world  has  now  been  enlightened, 
and  idolatry  abolifhed.  Greeks,  Romans, 
Barbarians,  acknowledge  a  crucified  Sa- 
viour." 

"  Compare  thefe  Fiflrermen  and  Pub- 
licans with  the  Greek  and  Roman  Law- 
givers. You  will  find,  that  thofe  Law-giv- 
ers could  not  perfuade  even  their  own 
neighbours  to  live  according  to  their  laws; 
but  thefe  Galilaeans  have  perfuaded  not  on- 
ly Greeks  and  Romans  to  embrace  the 
Law,  and  the  Doctrine  of  the  Gofpel,  but 
the  fubje&s  of  the  Roman  Empire  in  gene- 
ral, together  with  Scythians,  Sarmatians, 
Indians,  Ethiopians,  Perfians,  Britons,  and 
Germans.  Indeed  they  have  brought  all 
nations,  and  men  of  all  forts,  to  receive  the 
Laws  of  a  crucified  man;  and  that  not  by 
arms,  foldiers,  or  Pcrfian  violence,  but  by 
•reafonings  and  arguments,  fhewing  the  ui'e- 
fulhefs  of  thofe  Laws.  People,  whom  A  u- 
guftus  and  the  whole  power  of  the  Roman 
Empire  could  not  induce  to  receive  their 


7+ 


CUtTTTHENJ  AUTHENTICITY 


laws,,  venerate  the  writings  of  Peter,  Paul, 
Jdh-n,  Mathew,  Luke  and  Mark,  as  if  they 
laid1  been  Tent  down  from  Heaven." 

6th.  These  books  were  alio  publicly 
rr^d,  in  all  the  Chriftian  Aflemblies, 
throughout  the  world. 

This  praO.ice  began,  when  the  books 
werejult  received  by  the  Chriftian  Church- 
es. *  Paul  laid  the  Pallors  of  the  Church 
sfc  TheiTalonica  under  an  oath  to  caufe  his 
jsrfl  Efifllt  to  that  Church  to  be  read  to  all 
ike  holy  Brethren,  and  directed  the  Colof- 
fiarns  both  to  read  the  Epijlle  from  Laodicea, 
and  to  caufe  the  Epiftle  to  the  Coloflians 
i&5c  read  alfo  in  the  Church  of  the  Laodiceans. 
And,  with  an  immediate  view  to  this  pur- 
pcle,  feveral  of  the  Epiftles  appear  to  have 
been  mfcribed  ;  one  to  the  Churches  of  Ga- 
htia  ;  another  To  the  Church  of  Corinth, 
and  to  all  them,  who,  in  (very place,  call  upon 
the  name  of  J £s Cr  s  Christ. 

This  practice  of  publicly  reading  the 
Scriptures,  originated  by  Mofes,  and  fane- 
tioned  by  Apoftolic  authority,  has  continu- 
ed to  the  preient  day.  When  we  confider 
the  character  of  thofe,  before  whom  they 
were  read,  men  who  fo  revered  them  as  to 
he  ready  to  lay  down  their  lives  for  them, 
who  proportionally  fludied  them,  and  who 

*  See  I>.  Mcknight's  New  Transition  of  the  Epifiles, 
P»el.  Effays.  -.. 


OF    THE    NEW    TEST AMENI.  75 

were  to  the  laft  degree  jealous  of  their  pa- 
rity, we  cannot  but  fee  the  corruption  of 
them,  even  in  one  inftance,  rendered,  hy 
tliis  praBice,  extremely  difficult.  Beyond 
all  computation  miift  the  difFiculty  be  en- 
creafed  of  corrupting  them  fo  generally, 
as  to  produce  any  important  effect  To 
induce  fo  many  perfons,  fo  remote  in  place, 
differing  fo  much  in  character  and  opinion, 
and  agreeing  fo  entirely  in  the  high-ell  rev- 
erence for  the  Scriptures,  to  confent  to  any 
fuppofable  (et  of  corruptions,  or  to  inspoie 
fuch  corruptions  generally  on  a  body  of 
men  fo  circumltanced,  mull  have  beem  too 
evident  an  impoffibility,  to  be  feriou-%  un- 
dertaken by  any  man,  or  men,  however 
vifionary  or  wicked, 

'  jik.  The  number  of  Manufcriptsof  the 
New-Teftament,at  prefent,  or  lately  exit- 
ing, is  very  conflderable  ;  and  thefe  fo 
generally  agree,  as  to  forbid  all  apprehen- 
sions, that  thefe  books  have  been  materially 
corrupted. 

An  accurate  account  of  the  ManufcripCs 
of  the  New-Teftament  cannot  be  expc&ed 
from  one,  who  is  both  removed  from  the 
places  of  their  exiftence,  and  unpoflefled  of 
fuch  books,  as  contain  a  jull  exhibition  of 
their  number  and  character.  At  the  lame 
time,  the  following  observations  cannot  be 
unacceptable  to  this  audience 


GENUINENESS    AM)      AU  T  21  S  N  I  ICIT  Y 


id.  Tin.   *  Alexandrian  MS  istUKjueft 

tionahly  of  very  great  antiquity.  Tim  M  S 
vas  given  by  Cyril  Lucaris,  Patriarch  of 
Alexandria,  when  tranflatcd  to  the  fee  of 
Cpnftantihople,  10  Sir  Thomas  Roe,  the 
Britifh  Embaffador  at  the  Porte,  Anno 
Dom.  fixtcen  hundred  twenty  eight,  and 
was  declared  by  the  Patriarch  to  have 
been  written  early  in  the  Fourth  Centurv, 
hy  Thecla,  a  noble  Egyptian  Lady.  By  Dr. 
Grabe  who  has  publifhcd  a  particular  account 
of  it,  it  is  believed  to  have  been  written  in  the 
fourth,    and  by  others  in  the  fifth  Century. 

Tins  MS.  contains  all  the  Canonical 
books  of  both  Teflamcnts,  and  a  catalogue 
of  them  all.  It  contains  alfo  feveral  books 
of  the  Apocrapha,  and  a  few  other  writings 
of  the  like  character;  fuch  as  the  sjal  an- 
cient Cbriftians elieemed  ufef'ul,  and  read 
at  times,  in  their  public  aflemblies;  as  we 
fometimes  read  the  fermons  of  eminent  Di- 
vines in  ours.  There  is  not,  as  has  been 
already  obferved?in  all  antiquity,  the  lcaft 
evidence,  that  any  writings,  but  thofe  now 
efiecmed  Canonical,  were  ever  fo  efteem- 
ed.  On  the  contrary  all  others  are  placed 
in  a  totally  different  lift  and  Character.  Yet 
many  books  of  the  fathers  were,  and  very 
juitly,  accounted  ufeful  and  edifying. 


*   Lardner  Vol  .$, 


•  F   THB    NIWTESTAMENT.  77 

t2d.  The  New-Teftaments  of  Erafmus, 
Robert  Stephens,  Beza,  and  the  Editors  of 
Cornplutum,  were  collated  with  a  great 
number  of  MSS  ;  and  with  a  care  and  in- 
tegrity which  generally  does  the  Editors  the 
higheft  honour. 

1 3d.  That  of  Wetftein  was  formed 
from  a  confutation  of  fixty  five  MSS. 
All  of  them  did  not,  however,  contain  the 
whole  New-Teftament. 

|J  4th.  There  are  now  remaining  in  pub- 
lic and  private  libraries,  in  Europe,  more 
MSS.  of  the  New-Teftament,  of  different 
ages,  than  of  any  other  ancient  writings 
whatever.  Many  of  thefe  are  of  great  an- 
tiquity. 

These  MSS.  may  be  confidered,  as  ha- 
ving, by  their  general  agreement,  decided 
this  queftion  ;  and  as  proving  the  opinion 
of  St.  Auguftine  to  be  juft,  that  it  was  im- 
poffible  materially  to  corrupt  the  Scrip- 
tures. 

Thus  have  I  finifhed  the  arguments, 
which  I  propofed  to  produce,  in  fupport  of 
the  Genuinenefs  and  Authenticity  of  the 
New-Teftament. 

-f  See  Travis's  Letters  to  Gibbon. 
||   See   Dr.   Mackni^ht's  New  tranflation  of  the  Eyiftle* 
Prel.  Effays,  2. 

L 


7* 


GENUINENESS    AND    AUTHENTICITY  £fr. 


No  queftion,  perhaps,  can  be  of  more 
importance  to  the  divine v  Authority  of  the 
facred  Volume,  than  this.  If  its  Genuine- 
nefs  and    Authenticity    be  eftablifhed,  its 

Authority  is  alfo  eftablifhed. 

If  there  was  fuch  a  perfon  as  Jesus 
Cii  R  ist  ;  if  he  was  fo  born  ;  if  he  fo  lived ; 
if  he  was  fo  attefted  ;  if  he  fo  preached, 
wrought  miracles,  died,  rofe  from  the  dead, 
a  (bended  to  Heaven,  commiflioned  his 
Apoftles,  and  enabled  them  to  preach, 
work  miracles  in  his  name,  and  ere£t  his 
kingdom  through  the  world,  in  the  manner 
which  they  Have  related;  then  he  was  the 
Son  of  God  ;  his  Doftrines  were  true  ;  his 
Apoftles  were  infpired;  and  his  Religion  is 
of  Divine  Original,  and  of  Divine  Authori- 
ty. Mankind  are,  of  courfe,  bound  to  re- 
ceive, and  obey  it.  Thofe,  who  rejeel  it, 
reject  it  at  their  peril ;  and  thofe,  who  fin- 
cerely  embrace  it,  are  lecured,  beyond  a 
hazard,  in  the  certain  future  poffeflion  of 
its  invaluable  and  immortal  bleflings. 


¥r  * 


ft 


SERMOl 


ON 


DIVINE  DECPvEE'S, ' 


AND 


MORAL  NECESSITY, 

RECONCILED    WITH 

FREEDOM  of  the  WILL 

IN    OPPOSITION    TO 

FATALISM  and  NATURAL  COMPULSION* 

ARGUED    FROM 

SCRIPTURE,  REASON  ^n  COMMON  SENSE> 

By  DAVID  PORTER, 

Pastor  of  a  CHURCH  of  CHRIST  in  CATSKILL. 


If  any  man  wilt  do  his  will,  he  /ha/I  know  of  the  doBrine, 
ivhether  it  be  of  God,  or  whether  I  Jpeak  ef  rnyfelf.  Jesus 
Christ.  John  vii.   17. 

CATSKILL: 
PRINTED  by  MACK  AY  CROSWELL, 

1804. 


SERMON,    &c. 

Jeremiah  vii.  3,  9,  .10. 

Behold  ye  truft  in  lying  words   that  cannot  profit.      Will  ye 

Jleal,  murder  and  commit  adultery  y   and /wear  falfely,   and 

Jburn  incenfe  unto  Baal>  and  walk  after  other  Gods  whom  ye 

know  not  ;  and  come  and  /land  before  me  in  this  houfe,  which 

is  called  by  my  name  and  fayy  we  are  delivered  to  do  all 

thefe  abominations. 


T 


HE  human  heart  has  always  been  ftudious  to 
fhield  ltfelf  from  blame  and  danger.  To  rife  above  thefe 
two  things  has  employed  the  talents  and  intent  application 
of  artful  and  defigning  men  in  every  age.  The  wicked 
are  leagued  together;  and  yet  they  have  adopted  different 
plans  to  accomplifh  the  fame  end.  Some  to  rid  themfelves 
from  blame  and  danger,  have  attached  to  God's  character 
a  fort  of  good  nature,  which  more  highly  regards  finful  fe- 
licity, than  punitive  juftice.  They  have  extenuated  culpa- 
bility by  foftening  down  the  divine  law,  and  triumphed  0- 
ver  danger  by  working  themfelves  into  the  belief,  that  God 
will  more  readily  lave  the  wicked  in  their  fins,  than  glori- 
fy him  in  their  overthrow. 

Others  have  taken  different  ground,  and  imagine^ 
themfelves  fo  far  independent  of  God,  as  to  be  able  to  con- 
trol their  wills  and  become  holy  at  any  time,  with  little 
afliftance  befide  their  own. 

Others  again,  actuated  by  fimilar  motives,  have  rufhed 
into  an  oppofite  extreme.  They  have  changed  the  decree 
of  God  into  fatal  necefftty,  and  plead  compulfion  in  the 
midft  of  their  enormity  to  the  utter  exclufion  of  accounta- 
blenefs.  Of  this  latter  clafs  are  thofe  brought  into  view 
by  Jeremiah  in  the  text. 

These  men  did  not  pretend  they  had  not  committed  the 
whole  catalogue  of  crimes  alledged  againft  them.     They 


(     4      ) 

met  the  charge  in  its  full  extent,  and  then  to  free  theni- 
felvesfrom  (in  and  danger,  they  fubftituted  compulfion  for 
moral  rieceffity,  and  fate  for  divine  decree,  and  laid  they 
were  delivered  to  do  all  thcfe  abominations  ;  or,  in  other 
words  conftrained  to  do  them  by  a  compelling  power, 
which  utterly  excufed  them  from  blame,  and  confequently 
freed  them  from  danger. 

JEREMIAH  percieved  this  evafion  of  truth  and  calls  it,  in 
the  hrfl  verfe  of  the  text,  "  a  trufting  in  lying  v/ords  which 
can  not  profit.'*  The  infpired  penman  did  not  tell  them, 
God  had  no  plan  of  operation  and  decreed  nothing.  He 
did  not  intimate  r».s  though  they  were  independent  of  God  in 
their  actions  ;  and  yet  their  fcheme  was  a  falfe  one,  which 
could  not  profit,  or  avail  anything  to  free  them  from  guilt 
or  leiTen  their  danger. 

These  wicked  Jews  took  a  different  {land  from  many 
others,  who  make  God's  decrees  conditional  and  them- 
felves  morally  independent  in  acquiring  a  holy  temper. 
They  (hot  over  the  mark  as  far  as  others  come  fhort  of  it, 
and  quieted  themfelves  in  the  vain  imagination,  that  they 
were  compelled  to  commit  fin,  and  therefore  were  not  ac* 
countable  agents,  nor  in  hazard  of  punifhment  for  their  a- 
bominations.  This  appears  to  be  the  amount  of  their  reaf. 
oning  and  concjufion. 

To  elucidate  and  fet  this  fubje&  in  a  fair  and  fcriptura! 
light ;  I  fhall  attempt  ro  point  oui, 

I.  The  difference  between  fatality  and  divine  decree. 

II.  The  difference  between  natural  compulfion  and  mo- 
ral neceffity. 

III.  That  fatality  and  natural  compulfion,  when  appli- 
ec.  to  mind  and  morals,  are  grounded  in  the  groiTeft  wife- 
hood and  error,  and  are  a  perverfion  of  God's  decrees  and 
moral  neceflity. 

I.  I  fhall  attempt  to  point  put  the  difference  between 
fatality  and  divine  decree. 

Tins  beinr*  a  very  interefting  fuhje£r,f  it  Is  hoped  the  au- 
dience will  be  candidly  attentive  to  whit  fhall  be  humbly 


(    5     ) 

offered  at  this  time.  The  ideas  affixed  to  faulity  and  di- 
yine  decree  have  often  been  blended  in  people's  minds  and 
fuppofed  to  be  fynonymous.  Tliofe,  who  have  undertaken 
to  advocate  and  defend  the  decrees  of  God  have  been 
oppofed  by  men  who  could  not  be  made  to  perceive  any 
difference  between  decree  and  abfolute  fatality.  Mod  of 
thofe  who  have  denied  divine  decrees  have  drawn  the  fame 
conclufions  from  them  as  would  flow  from  the  fatal  fyftem. 
Jf  all  events  are  decreed,  fay  they,  men  are  not  to  blame  for 
committing  fin,  nor  in  any  fenfe  accountable,  becaufe  they 
do  juft  as  God  would  have  them  do.  The  wicked  Jews 
mentioned  by  Jeremiah  went  into  the  fame  falfe  reasoning, 
and  drew  this  very  conclufion,  viz.  that  they  were  delivered 
to  do  all  the  abominations  they  had  committed,  and  there- 
fore, were  not  at  all  culpable  or  blame  worthy.  It  is  rea- 
dily granted  that  fuch  conftru&ion  and  inference  are  de- 
duceable  from  fatal  principles  ;  and  yet  it  is  denied  that 
the  decrees  of  God  admit  of  any  fuch  confequences.  If  fo, 
there  muft  be  a  very  wide  difference  between  fatality  and 
decree.  To  point  out  this  difference  is  the  object  before 
us. 

In  mowing  the  difference  between  any  two  objects,  it  is 
neceflary  to  have  a  clear  and  diftinct  view  of  each. — To  fee 
all  the  difference,  they  muft  be  defined  with  accuracy,  and 
the  inferences  muft  be  fairly  drawn  from  the  premifes. 

Before  I  proceed  to  a  direct  definition  of  divine  de- 
cree ;  I  would  juft  obferve,  that  it  is  difficult  to  conceive 
f  ;f  an  infinite  intelligent  fpirit,  infinitely  wife,  powerful 
and  good,  without  choice  and  plan  of  operation.  An  infi- 
nitely perfect  being  can  never  a£l  in  character,  nor  like 
himfelf,  if  all  things  do  not  take  place  according  to  his  wife 
ctifpofal.  For,  if  God  be  infinitely  wife  and  knowing,  he 
muft  choofe  wifely  ;  if  he  be  infinitely  good,  his  choice 
muft  be  the  beft  poffibk  ;  and  if  he  be  infinitely  powerful, 
he  can  not  be  fruftrated  in  accomplifhing  the  purpofes  of 
his  infinite  mind.  This  is  evident,  if  fuch  perfections  ex- 
ift  in  the  God-head.  The  light  of  nature  and  fcripture 
hoth  confpire  in  attributing  to  God  thefe  perfections- 
Jiow  can  we  account  for  the  world  and  the  things  which 
ate  in  it,  except  in  this  way,  that  they  had  a  caqfe  infinite- 
ly wife,  powerful  and  good  ?  If  we  fhould  fay,  that  God  is 
not  poffeffed  of  thefe  attributes,  how  could  we  account  for 
the  tffe&s  which  are  vifible  and  rrianifeft  ?  this  would   be 


(         6         ; 

impolitic.  If  we  fhould  fay,  God  is  pofTcfTed  of  fucli  per* 
feclion  we  mult  fuppofche  has  choice  md  plan  ofoperar 
tion  refpe£ting  all  even's.  If  God't.  plau  does  not  extend 
to  all  things,  it  niufl  be,  either  becaufe  all  things  are  not 
his  to  fuperintend  and  difpoie;  or  that  the  whole  univerfe 
^5  too  vail  for  his  management.  If  all  worlds  and  beings 
are  fo  many  e flicks  caufed  by  God,  he  muii  fo  difpofe  of 
them  a:-   to  anfwer  the  ends  for  which  re  iirft  de- 

signed. And  if  God's  mind  be  infinite,  the  whole  nni- 
verfe can  not  be  too  vail  for  his  fuperintendence  and  man- 
agement. We  can  in  no  way  conceive  of  an  infinite  being 
without  L  g  plan  and  deilgn  in  all  things  through  the 

wide  extent  of  :  ;iure.  Should  v/e  fay  his  choice  is  limited 
and  is  not  exercifed  refpecting  a!!  events ;  that  many  oc- 
currences arc  beneath  him  becauie  fo  fmall  compared  with 
others,  we  fluniid  betray  an  inconfiderate  mind.  Who  can 
fay  thofe  objects,  v/e  term  fmall  are  not  of  infinite  import- 
ance in  relation  to  the  great  whole  ?  In  machines  form  d  by 
art,  all  would  be  rendered  ufelefs  by  removing  or  mifplacing 
fome  fmall  wheel  or  fpring.  A...d  why  not  the  great  fvflem 
of  nature  fink  to  nought,  if  ad  every  part   were  not 

fo  managed  and  difpofed  as  to  acjwer  their  refpective  ends  ? 

TKATthegreat  firftcaufehad  plan  and  choice  refpecting  all 
his  works,  and  all  events,  ever  to  exit-,  agrees  with  common 
fenfc  and  obfervation.  God  ads  in  the  great  fphere.  Men 
act  in  fmall  fpheres;  and  yet  they  have  plan  and  choice,  how 
and  when  they  (hall  accomplish  their  feveral  ends  in  their 
refpeclive  occupations  The  merchant  has  his  calculations. 
Artificers  in  wood*  iron,  brai's,  filver  and  gold  have  their 
work  all  L'id  out  when  they  go  about  it.  And  how  lhall 
ve  conceive  of  Gcd  fo  far  beneath  creatures  as  to  Jiave  no 
fyftem  or  fcheme  in  his  mind  refpecting  the  events  taking 
place  in  the  natural  and  moral  world  ! 

THE  fyftem  of  natural  phiiofophy,  proved  true  by  actual 
experiment,  perfectlv  agrees  with  the  idea  of  God's  hiving 
a  fixed  plan  of  operation  according  to  which  every  thing  is 
fubordinated  and  managed.  The  heavens  declare  God's 
glory  in  this  refpect.  The  planetary  fyftem  is  exactly 
poifed.  Thtfe  vail  bodies  move  through  the  ethereal  ex- 
panfe  in  the  exacted  order  and  harmony,  fo  that  the  af- 
tronomer  can  ^ive  us  correct  information  of  their  appear- 
ances in  years  to  come.  And  does  not  this  fhow  Ais  that 
the  ic::...:  of  this   vaft  fyftem  of  nature  muft  have  acted 


(     7    ) 

from  choice  and  plan  ?  Could  all  this  cider  hr/e  fprusg' 
from  unmeaning  and  blind  chance  ?  certainly  not.  The 
face  of  this  earth  wears  marks  of  choice  and  plan  in  the 
mind  of  him  who  hath  fafhioned  it.  The  almoft  innume- 
rable fpecies  of  creatures  evidence  the  fame  thing  ;  fo  that 
we  arc  forced  by  every  dictate  of  rcalbn  and  common  ienfe 
and  experience,  to  conclude  that  the  eternal  God  mud  have 
a  perfect  plan  worthy  of  his  infinite  mind,  agreeably  to' 
which  he  governs  and  difpofes  all  events  in  the  univerfe. 
Having  premifcd  thefe  few  things  and  fhown,  that  it  is 
neeeffary  that  a  being  of  infinite  perfection  fhouid  have 
choice  and  plan  oC  oper  i,tk)n  refpecting  all  things,  I  mall 
now  give  a  concife  definition  of  divine  decree. 

Divine  decree  is  not  God's  purpofe  refpecting  any  e~ 
venta  luture  to  himfelf;  becaufe  all  things  are  intuitively 
before  him,  and  prefent  to  his  infinite  mind.  Divine  de- 
cree is  God's  prefent  and  eternal  purpofe  refpecting  events 
which,  at  any  given  period,  are  future  to  men  and  angels. 
On  this  definition  I  lhall  reft,  prefuming  it  to  be  both  juft 
and  accurate.  It  may  now  be  queried  as  before,  whether 
we  can  conceive  of  an  infinite  being,  poiTeffing  the  attri- 
butes above  named,  without  his  decreeing  all  things  in  the 
fenfe  defined.  Here  let  it  be  obferved,  that  God's  thus  de- 
creeing does  not  deftroy  creature  agency  nor  effect  it  in 
the  leait  degree  .  Ceature  agency  confilts  entirely  in  volun- 
tary choice.  If  then,  moral  agency  which  belongs  to  crea- 
tures, connfts  entirely  in  voluntary  exercife  or  choice  of  the 
will,  it  can  not  in  any  degree  be  made  up  of  fomething  an- 
tecedent or  fubfequent  to  choice.  If  choice  conftitutes  the 
perfect  liberty  of  moral  agents  completely,  then  nothing 
can  effect  or  deftroy  f&ch  liberty  which  does  not  effect  or 
deftroy  choice.  If  it  were  pollible  for  a  moral  agent  to 
loofe  his  liberty,  it  muft  be  becaufe  he  ceafed  to  choofe. 
Nothing  can  in  the  remoteft  fenfe  interrupt  the  liberty  of 
moral  agents,  which  does  not  prevent  their  choofing  or  in- 
terrupt choice.  It  is  necefTary  in  gaining  a  clear  view  of 
this  very  interefting  part  of  the  iubject  that  this  point  be 
fixed  and  riveted  in  the  mind.  Men  will  ever  be  free  fo 
long  as  they  choofe,  and  nothing  can  effect  their  free  moral 
agency  which  does  not  in  fome  degree  infringe  on  choice. 

Now  it  is  eafy  to  fee  that  the  decree  of  God  does  noth- 
ing towards  deftroying  the  free  moral  agency  of  Creatures, 
if  the  foregoing  be  true.     For  if  liberty  confifts  {imply  in 


choice  of  the  will,  no  act  of  God,  whether  in  decreeing  o? 
caufing  choice  can  have  the  leaft  effect  on  liberty  ;  becaufe 
no  part  of  liberty  confifts  in  decreeing  or  caufing  choice; 
provided  the  whole  of  liberty  be  made  up  of  choice  itfelf « 
There  is  a  difference  between  volition  and  its  caufe,  and  as 
wide  difference  as  there  is  between  anyothercaufe  andeffecX 
Volition  is  an  efFecl:  of  which  God  is  the  efficient  caufe. 
If  we  fhould  fay,  we  are  not  free  agents,  becaufe  God  caufes 
our  volitions,  we  (hould  be  under  the  neceffity  of  denying 
that  free  agency  conf:fts  in  choice,  for  on  this  ground  we 
muft  fuppofe  liberty  to  be  configured  by  fomething  prior  or 
antecedent  to  choice.  Thofe  who  have  oppofed  the  divine 
decrees  on  the  ground  of  their  inconfiftency  with  human 
^~  .  liberty,  have  contended  that  free  agency  is  a  power  in  the 

^       creature  to  orinaie  choice,  and  not  in  choice  itfelf.     They 
u  conceive  that  moral  agency  is  in  the  ©riginating  caufe  of 

a^'e,*.^f**Z*\o\it\Qn  and  not  in  volition  itfelf.  But  if  it  can  be  made 
to  appear,  that  free  agency  confifts  altogether  in  choice, 
then  thofe  who  oppofe  the  doctrine  of  decrees  for  the  rea- 
fon  above  mentioned  muft  relinquifn  their  fyftem  as  untrue 
and  perceive  that  the  decrees  of  God  do  not  at  all  clafli 
with  free  agency.  If  all  free  moral  agency  in  creatures  is 
conftituted  by  choice  or  exercifc  of  the  will,  decreeing  or 
caufing  fuch  exercife  has  nothing  to  do  with  the  liberty  of 
creaturesin  curtailing  it  in  the  leaft  degree  whatfoever.  And 
this  is  abundantly  evident  when  we  diftinguifh  between 
God's  acts  and  thofe  of  the  creature.  It  is  God's  act  to  de- 
cree and  caufe  ; — it  is  the  creatures  act  to  choofe  and  exer- 
cife his  will.  The  creature's  act  in  exercifing  his  will  is 
not  God's  act.  It  is  his  own  act  and  conftitutes  him  a  free 
moral  agent.  Neither  is  God's  decreeing  or  caufmg  voli- 
tion any  part  of  the  creature's  act.  This  is  divine  agency 
or  divine  action. 

It  ought  to  be  kept  in  mind,  that  in  every  volition  of 
moral  agents,  two  diftinct  agents  are  concerned  viz.  God's 
agency  in  caufing  volition  and  the  creature's  in  exercifing  i: 
when  caufed.  Both  agents  are  equally  free — God  in  cauf- 
ing and  the  creature  in  exercifing.  There  is,  however, 
this  difference.  The  creature  is  a  dependent  agent.  God  is 
independent.  Man  is  both  dependent  and  active.  Gorl 
is  active  and  independent.  Should  any  object  and  fay, 
that  the  creature's  agency  is  no  agency  at  all,  if  he  be 
dependent  on  God  for  his  volitions — To  this  it  may  be 
replied  ;  if  thero   be  no  fuch  thing  as  dependent  3genry, 


(     9     ) 

then  it  mud  follow,  that  all  finite  beings  are  independent  of 
God  in  their  volitions.  And  if  they  are  independent  of 
God  in  their  volitions,  then  they  mull  caufe  or  give  exig- 
ence to  all  their  volitions,  let  them  be  what  they  may.  On 
this  ground,  they  muft  caufe  their  firft  exercifes.  They 
mud  caufe  their  own  exiftcnce  and  moral  birth.  If  this 
be  true,  Adam,  before  he  had  being,  muft  have  put  forth 
power  and  caufed  his  firft  holy  exercife.  If  independence 
is  effential  to  agency,  all  chrilthns  muft  caufe  their  own 
holinefs  of  heart.  They  muft  beget  and  regenerate,  and 
fandHfy  themfelves,  and  independently  of  God  fit  them- 
felves  for  heavenly  glory.  But  this  is  directly  contrary  to 
the  plain  language  of  fcripture.  God  is  reprefented  as 
drawing  men — regenerating,  fanctifying  and  making  them 
holy,  and  by  his  fpirit  preparing  them  for  heaven.  All 
muft  fee,  that  this  could  not  be  true,  if  men  were  indepen- 
dent agents.  And  yet  men  are  free  agents  and  their  liberty 
is  perfectly  confident  with  abfolute  dependence.  Agreeably 
to  what  Saint  Paul  faid ;  "  work  out  your  falvation  with 
fear  and  trembling  j  for  it  is  God  which  workcth  in  you 
both  to  will  and  to  do  of  his  good  pleafure."  Here  man  is 
confidered  as  active  and  free  in  working;  and  yet  God 
works  in  him.  Both  the  dependence  and  liberty  of  the 
creature  is  pointedly  aliened.  We  are  brought  fafely  on 
then  to  this  concluficn.  If  man  be  entirely  free,  and  yet  de- 
pendent, and  God  can  work  in  him  to  will  and  to  do  in 
changing  his  will  without  enacting  his  liberty,  then  it  will 
follow,  that  God's  decreeing  to  work  in  him  or  even  cauf- 
ing  his  volitions  cannot  interfere  with  his  free  agency.  If 
God  can  actually  renew  the  heart,  and  yet  man  be  free,  it 
Ss  eafy  to  fee,  his  decreeing  to  renew  it,  can  never  deftroy 
the  liberty  of  the  creature.  It  is  certain  on  this  ground,  if 
free  agency  confifts  in  choice,  that  decreeing  and  caufing 
his  choice  cannot  effect  liberty  in  the  lead  degree  whatfo- 
ever. 

To  fet  this  matter  in  clear  light,  the  only  point  to  be 
proved  is  that  free  agency  confifts  altogether  in  choice  or 
exercife  of  the  will,  without  regard  to  any  thing  antecedent 
or  fubfequent.  I  am  not  infenfible  that  many  theories 
have  been  attempted  to  be  fupported  from  the  fcriptures  ; 
and  yet  in  regard  to  what  confeitutes  free  agency,  all  men 
in  ordinary  life  have  been  very  much  agreed.  Men  of  eve- 
ry age,  nation  and  feet,  practically  acknowledge,  that  all 
virtue  and  vice  in  creatures  confift  in  exercife  or  choice  of 


16 


+  lie   will.     When  little  children    are  p!  *  ther  jt7\c 

one  happens  to  injure  another  ;  the  injured  one  immediate- 
ly enquires,  did  he  choofe  or  mean  to  hurt  me  ?  IF  it  ap- 
pears from  circumKc.nces,  he  chofe  or  meant  to  do  the  in- 
jury, the  injured  one,  views  him  as  vile  and  blame-worthy. 
If  on  the  contrary  it  fhould  he  made  evident,  the  one  who 
did  the  injury,  did  not  choofe  or  mean  to  hurt  his  compan- 
ion, he  is  at  once  acquitted  a»  innocent  a:.<j  treated  accord- 
ingly. 

WeUE  a  man  indicted  for  murder,  and  fummoned  to  ap- 
pear before  the  jud;re  for  trial,  the  ju''^  in  examining  the 
tyilimony,  would  lock  to  this  tingle  point-,  viz.  whether 
the  criminal  bad  malice  propenfe  or  murderous  inclination 
or  choice,  when  he  committed  the  act.  If  it  be  found, 
Chat  the  exerrife  of  the  will  was  in  the  murderous  acT,  the 
jncg-e  views  him  as  criminal  and  gives  fentence  accor-jing- 
jy.  Al\  rulers  and  heads  of  families  proceed  in  the  fame 
way.  They  all  £gree  that  virtue  and  viGe  confift  in  voli- 
tion or  choice.  The  judge  does  not  pretend  to  iearch  into 
the  originating  caufe  of  fuch  choice  to  know  whether  the 
man  be  guilty.  He  viewj  blame  to  confifi:  in  choice  itfelf 
and  not  its  efficient  caufe.  Should  the  criminal  plead,  that 
}  e  did  not  caufe  his  own  fnful  exigence,  that  his  bad  dif- 
pofitions  were  inherent  in  him  from  the  beginning,  and 
t-har  he  had  nothing  to  do  in  originating  hi9  murderous  in- 
drnations,  this  plea  would  not  exculpate  him  in  the  leaft 
degree  in  the  mind  of  the  judge.  The  judge  would  not  go 
fo  far  back  to  find  blame.  He  would  predicate  blame  on 
choice  {imply  withoutregard  to  anything  pnoror  fubfequent. 
This  perfectly  agrees  with  Quilt's  words.  u  This  is  the 
condemnation  that  light  is  come  into  the  world,  and  men 
choofe  darknefs  rather  than  light."  Choice  of  darknefs  or  fin 
was  thftt  for  which  Chrifb  blamed  the  obftinate  Jews.  Now 
if  all  praife  and  blame  exift  in  the  will  or  choice  of  the 
creature,  then  his  free  agency  or  liberty  mull  confift  in  ex- 
ercife  of  the  will  or  choice.  It  is  impoflible  that  praife 
and  blame  fhouM  exift  in  exercife  of  the  will  j  and  \et 
moral  agency  be  conftituted  by  fomething  diitincc  from  the 
will.  Ifwefhould  fix  blame  in  the  will  and  liberty,  in 
that  which  is  ctiftin£r.  from  the  will,  we  ihouM  be  led  te 
this  coucluiion,  that  men  are  culpable  in  choofing  and  not 
free  and  active  in  choonng.  Nothing  can  be  more  certain 
than  this,  that  if  virtue  and  vice  exiit  in  voluntary  choice 
or  in  exercife  of  the  will,  frea  agency  muft  be  fcated  in  the 


(  II  ) 

will  wholly.  And  if  fo,  neither  the  decree  or  God.  nor 
divine  agency  in  producing  choice  can  interrupt  liberty 
in  any  fenfe  or  degree  whatfocver.  And  hence,  the  wick- 
ed Jews,  mentioned  in  the  text,  could  not  exculpate  them- 
selves en  the  decreeing  fyftem.  They  mufc  have  had  a  very 
diiFerentvtheory,  to  plead,  that  being  delivered  to  do  all  thefe 
abominations,  they  were  not  to  blame.  To  ^lide  over 
guilt  and  danger,  they  went  into  the  fatal  fylteru,  and  did 
•  not  admit  they  were  free  agents  in  any  i'uch  fenfe  as  to  co<v 
ititute  them  criminal  for  their  aclions ;  and  this  leads  me  to 
give  fome  definition  of  fatality  and  the  duFerence  between 
it  and  divine  decree. 

The  fyftem  of  fate  was  adopted  by  many  of  the  ancient 
philofophers,  and  was  in  vogue  in  Pcriia  in  the  time  of  Je- 
remia.  If  I  am  correal  in  my  observations  on  the  wri- 
tings of  the  Old  Ttftament,  the  text  prefents  us  with  the 
firft  account,  of  any  adopting  this  fyftem,  who  were  favor- 
ed with  the  light  of  revelation.  As  all  hearts  by  nature 
are  totally  depraved  and  felfilh,  they  all  lie  open  to  error, 
and  are  inclined  to  adopt  plans  to  ftiield  themfelyes  from 
blame  and  danger.  By  what  means  this  fentiment  firft 
crept  into  the  minds  of  God's  profeffing  people  we  cannot 
at  this  time  determine.  It  is  probable  it  was  borrowed 
from  the  heathen  philofophers  with  whom  they  were  co- 
temporary,  and  to  whom  they  lived  contiguous.  Be  this 
as  it  may,  the  wicked  Jews,  alluded  to  in  the  text,  were 
fettled  down  in  this  fyftem,  as  appears  from  their  own 
ftatemenr.  They  plead  excufe,  that,  "  they  were  deliver- 
ered  to  do  all  thefe  abominations." 

The  fyftem  of  fate,  plead  by  the  wicked  in  the  text,  £oea 
on  the  denial  of  any  agency  in  the  creature  diftinft  from 
the  agency  of  God.  It  fuppofes  the  foul  acled  upon  in 
fuch  a  fenfe  as  to  preclude  the  pofiibiUty  of  its  having  an>y 
diitin£l  acls  of  its  own.  It  makes  all  fouls  a  part  of  God, 
fo  as  to  render  their  agency  his,  and  him  pleafed  with  their 
actions,  as  with  thole  of  his  own  infinite  mind.  And 
hence  fatality  may  be  thus  defined  ; — It  is  the  aclion  of  an 
infinite  mind,  producing  and  exercifmg  as  its  own,  aJi 
thoughts  and  volitions,  of  angels,  men  and  devils.  It  an- 
nihilatesall  creature  exiftenceand  leaves  but  one  mind  in  the 
univerfe  to  choofe  and  a£t.  Settled  on  this  ground,  they 
are  obliged  to  hold,  that  the  foul  is  an  emanation  from  God, 
and  really  constitutes  a  pare  of  his  eiTencej  and  in  this  be- 


(       12      ) 

lief,  they  rife  above  all  refponfibility  for  their  actions  how- 
ever vile  and  abominable.  The  fcheme,  in  fact,  difelaims 
-ill  diftinction  in  the  mind  of  God  between  moral  good  and 
evil.  Becaufe  it  fuppoies,  all  intellectual  and  moral  exift- 
ence  to  be  one  foul,  acting  through  different  organs  and  di-r 
verfe  ways  ;  that  the  rninci  of  man,  is  a  part  of  God  in  him 
thinking  and  acting,  and  that  man  is  no  more  accountable 
for  what  he  does,  than  the  wheels  of  a  clock  for  their  mo- 
tions. 

The  futility  of  this  fyftem  is  eafily  expofed.  For  if  the 
foul  be  a  part  of  God,  coi.ftituting  a  portion  of  his  effence, 
it  mull:  be  equally  true  of  all  fouls.  Now  if  all  fouls  are 
parts  of  divine  effence,  then  God  muft  confift  of  parts.  If 
God  confifts  of  parts,  he  cannot  poiTibly  be  infinite  ;  be- 
caufe  parts  always  fuppofe  the  whole  which  they  make  to 
be  limited.  Half  of  any  whole  is  not  infinite,  neither  does 
it  approach  any  nearer  to  infinitude,  than  the  very  fmalleft 
part  imaginable  ;  and  if  fo  double  the  half,  and  it  will  ftill 
be  as  far  fhort  of  infinite  as  when  divided.  A  line  reach- 
ing round  the  globe  is  no  nearer  infinite  length,  than  one 
a  yard  long.  This  notion  deftroys  divine  perfection,  and 
of  courfe  carries  us  into  atheifm.  For  a  God  imperfect  is 
no  God  at  all.  Befide,  if  the  foul  be  a  part  of  God,  then 
all  fouls  are  one,  and  if  one,  why  are  they  not  acquainted 
with  each  other's  thoughts  ?  If  all  men  and  angels  are  one 
fpirit,  why  can  they  not  look  into  each  other's  minds  as  ea- 
fily as  into  their  own  ?  On  this  ground,  how  can  fome 
weep  and  others  rejoice  ;  fome  delight  in  objects  which 
others  view  with  abhorrence  ?  The  abfurdity  is  too  glaring 
to  dwell  upon.  Relying  on  what  has  been  faid  to  amount 
to  a  full  definition  of  fatality,  it  is  eafy  to  fee  a  very  wide 
difference  between  fatality  and  divine  decree.  The  de- 
crees make  God  an  infinitely  perfect  being  worthy  of  fu- 
preme  love  and  refptct. — Fatality  deftroys  the  moral  excel- 
lency of  God's  character  and  leads  to  the  denial  of  every 
perfection  of  his  nature. — Decree  is  perfectly  confident 
with  moral  agency  in  creatures,  ar.d  does  not  at  all  clafh  with 
their  liberty  or  accountable nefs. — Fatality  makes  all  finite 
beings  entire  machines,  and  confounds  ail  diftinctions  be- 
tween virtue  and  vice.  Decree  does  not  at  all  militate  againft 
the  ufe  of  means  ;  but  includes  means  as  neceflary  to  gain 
certain  ends. — Fatality  includes  means  as  of  no  ufe  and  fup- 
pofes  men  fo  acted  upon,  that  his  actions  r.re  not  his  own 
in  an;  fucb  fenfc  as  to  effect  bic  try. — Di- 


(     '3     ) 

vine  decree  correfponds  entirely  with  all  God's  work,  with 
experience  and  with  the  fyftem  of  philofophy  proved  true 
by  actual  experiment.  Fatality  contradicts  nature,  ex- 
perience and  all  true  philofophy. — Decree,  as  defined  in 
the  foregoing  ftatemenr,  does  not  at  all  clafh  with  the  lenfe 
of  right  and  wrong  in  every  man's  bread,  nor  with  the  pain 
in  reflecting  on  finful  actions,  nor  with  the  happinefs  real- 
ized and  felt  by  good  beings,  to  which  all  will  teftify. — 
Fatality  is  directly  contrary  to  the  known  feelings  of  men, 
of  all  ages,  nations  and  fects. — Decree  does  not  preclude 
the  propriety  of  attaching  blame  to  bad,  and  praife  to  good, 
characters,  which  all  men  are  inclined  to  do. — Fatality 
confiders  this  improper  and  without  grounds.  In  {hcrt,  de- 
cree comports  with  God's  word,  with  the  momentous  trans- 
actions of  the  final  judgment,  and  with  a  future  date  of end- 
Jefs  rewards  and  punifhments. — Fatality  makes  the  whole 
unmeaning,  frivolous  and  not  to  be  regarded,  or  fuffered 
to  have  influence  on  men's  lives  and  actions. 

II.  I  proceed  to  point  out  the  difference  between  natu- 
ral compulfion  and  moral  neceflity. 

Like  fatality  and  decree,  thefe  are  often  blended  in  peo- 
ple's minds,  as  meaning  one  and  the  fame  thing.  But  I 
conceive  they  are  wholly  different.  The  one  is  founded 
in  truth  ;  the  other  in  the  grofTeft  falfehood  and  abfurdity. 
Let  us  attend  to  the  difference.  By  moral  neceflity,  I 
mean  a  certainty  of  purfuing  a  courfe  of  action,  which 
certainty  arifes  out  of  the  difpofition  of  the  agent  or  actor. 
All  moral  beings,  up  to  the  infinite  God,  moft  certainly  act 
from  fuch  neceflity.  It  is  certain  God  will  purfue  a  courfe 
of  holy  action,  which  certainty  arifes  from  his  holy  nature. 
Hence,  it  may,  with  propriety  be  faid,  God  is  under  mor- 
al neceflity  to  be  fuch  an  holy,  good  being  as  he  is.  The 
fcripture  declares  it.  «  It  is  impoflible  for  God  to  lie." 
It  is  morally  certain  he  will  eternally  be  that  infinitely  juft 
and  holy  being  he  has  always  been.  Finite  moral  agents 
are  under  the  fame  kind  of  neceflity.  It  is  certain  that  all 
holy  beings,  remaining  in  their  prefent  character,  will  con- 
tinue in  holy  purfuits.  It  is  impoflible  they  fliould  ceafe 
loving  God  in  their  prefent  character  and  views.  Sinners 
are  under  the  fame  moral  necefliy  to  do  wrong  and  hate  eve- 
ry thing  which  is  morally  excellent  and  lovely.  This  a- 
rifes  out  of  the  temper  and  difpofition  of  the  heart,  and  re- 
maining finners,  it  is  morally  impoflible  they  (hould  do 


(     M     ) 

otherwift  than  fin  without  ccflatioQ.  Chrift  fpcaking  of 
Judas  laid,  «  It  ib  impoflble  but  that  offences  come,  hoc 
woe  unto  that  man  through  whom  truy  corne."  With  the 
wicked  lieart  Judas  poiTefTed,  and  tircumftanced  as  he  was,  it 
was  impofliblc  hut  that  he  mould  betray  Chrift.  The  im- 
pofUbility  of  his  doing  otherwife  arofe  out  of  his  finful 
heart.  He  had  that  difpofition  in  him,  which  neceiTarily 
3ed  him  to  prefer  thirty  pieces  of  fiiver  to  the  Lord  and 
faviour  of  the  world.   ,  This  w*  z  with  the  ten  fons 

of  Jacob  in  felling  Jofeph  to  the  Hhmaelites.     With  their 
jealoufy  and  hatred  towards  him,  they  were  neceiTaniy  l?d 
to  embrace  the  opportunity  of  difpofing  of  him  as  they  did. 
It  was  juft  fo  with  Pnaroah  king  o£  Egypt.     He  was  under 
the  fame  mo.'ii  neceffity  of  refilling  to  hear  the  felicitations 
of  Mofes  in  behalf  of  the  Israelites.     He  had  a  hard  heart, 
and  chofe  to  keep  them  in  bondage  ;   and  fo  long  as  he  had 
tiii.  hard  heart,  it  was  morally  certain   he  would  act  ac- 
cording to  its  dictates.     Chrift  represents  the  fame  matter 
by  the  corrupt  and  ^ood  trees.     A  corrupt  tree  would  of 
necefficy  yield  evil  fruit ;  whereas  a  good  tree  would  yield 
fruit  like   itfelf.     Neceffity  of  this   kind  does  not  deflroy 
free  agency  in  beings  any  more  than  decree.     Who  would 
fay,  God  is  not  free,  becaufe  it  is  impoffile  for  him  to  lie  ? 
God  is  under  abfolute  moral  neceffity  to  be  good,  and  does 
this  deflroy  his  liberty  ?  certainly  nor.     If  then   God  can 
be  under  moral  neceffity  without  forfeiting  his  free  agency, 
certainly  creatures  may  be  under  the  fame  neceffity,  and 
yet  have  perfect  liberty.     Perhaps  it  may  be  objected,  that 
creatures  <.\o   not  c?ufe  th^ir  own  exercifefl   of  heart  and 
that  this  makes  a  material  difference.     To  this  objection  it 
may  be  replied.     God  does  not  originate  or  caufe  his  ex- 
ercifes  or  volitions.     They  eternally  exifted   unchangeably 
the  fame  in  his  mind.     And  if  God  be  under  a  moral  ne- 
ceflity to  be  good,  and  is  yet  free,  and  does  not  originate  or 
caufe  his  own   volitions;    then  creatures  may   be  holy  or 
finful,  and  yet  be  free,  though  they  do  not  caufe  their  own 
holy  or  finful  volitions.     The  o\  jcdlor  may  go  on  ftiil  far- 
ther and  plead,  that  God  made  creatures  under  fuch  necef- 
fity to  adi,  and  their  difpofition  to  act  is  not   of  their  own 
production-,  and  that  this  deftroys  their  liberty  and  makes 
them  machines.     Granted  that  God  made  creatures  under, 
fuch  neceflity  to  adl,  and  that  their  difpofuion  to  act  is  not 
of  their  own  production  •,  yea,   grant  more,  that  God's  a- 
gency  is  really  concerned   in  producing   their  volitions  ; 
ftill  theu*  libertv  remains  entire  ;  and  for  ihis  nkin  reafon, 


(    iS    ) 

on  whicli  we  have  already  enlarged,  that  liberty  corr&fls  in 
volition  wholly,  and  rot  in  the.  caufe  of  volition,  in  anv 
fenfe  or  degree  whatfoeyer.  Hence  moral  neceffity  ap- 
pears to  be  true,  and  confident  with  accountable  riefs  in  ra~ 
tional  agents. 

Natural  coropulfion  13  wioelj  different.  This  al- 
lows of  no  agency  in  creatures  ;  that  they  are  acted  upon, 
but  do  not  act.  If  one  man  by  compelling  power  be  forc- 
ed againft  another  to  his  injury,  the  man  thus  forced  does 
not  act  in  any  other  fenfe,  tnan  a  tree  cleft  from  the  ftnrop 
in  falling  to  the  ground.  Wherever  compulfion  takes 
place,  the  creature  is  no  longer  an  agent  in  the  actions 
produced  by  fuch  compulfion.  A  man  walking  for  his  a- 
mufement  is  a  free  agent  in  that  exercife,  though  God  up- 
holds him  and  "  directs  his  ileps  5"  but  if  he  be  knocked 
down  by  an  aflTaflin,  he  is  not  a  free  agent  in  ths  act  of 
falling,  any  more  than  a  ftone  let  fall  from  the  hand  in 
patting  to  the  ground.  Bthde,  jhe  will  is  that  faculty 
which  never  can  be  compelled.  By  arguments,  terrors  or 
by  motives  of  various  kinds,  men  may  choofe  what  they 
otherwife  would  not  have  chofen  ;  but  this  choofing  differ- 
ently is  free  under  exifting  circumftances.  The  will  is  de- 
termined in  view  of  the  greateit  apparent  good.  A  man 
to  day  may  not  choofe  to  expofe  his  life  in  the  field  of  bat- 
tie.  To- morrow  fucli  circumftances  may  turn  up,  that  he 
will  prefer  expofing  his  life,  rather  than  to  abide  the  ccn- 
fequences  of  avoiding  the  encounter.  An  indolent  fervant 
may  not  choofe  to  work  5  and  yet  when  terrors  are  exhib- 
ited, his  will  in  view  of  fuch  terrors  may  be  altered;  and 
yet  he  be  perfectly  free  in  the  exercife  of  his  will  in  the 
very  act  of  changing.  In  thefe  cafe?,  and  in  no  other 
which  could  be  named,  is  this  the  lead  compulfion  on  the 
will.  Hence  all  will  fee,  there  is  a  material  diftinttion 
between  moral  nee -futy  and  natural  compulfion  ;  the  for- 
mer is  perfectly  confident  with  free  agency,  while  the  lat- 
ter is  wholly  fubverfive  of  it.  Judas  and  Paroah  were  un- 
der moral  necefliry  of  doing  as  they  did,  and  their  actions 
arofe  out  of  the  nature  of  their  choice  ;  and  yet  they  were 
not  compelled  to  fin  by  any  exterior  force  contrary  to  their 
choice. 

And  this  leads  me   to  obferve, 

HI.  That  fatality  arid  natural  compulfion,  when  ap- 
plied to   mind  and   morals,  are  d  in   the  grofluit 


(  t«  ) 

Falfehood  and  error  and  are  perverfion  of  God's  decrees 
•»nd  moral  neceflity. 

Fatality  and  compulsion  have  been  invented  by  wick- 
ed men,  as  the  beft  contrivance  they  could  devife  to  fliield 
themfelves  from  blame  and  danger.  The  wicked  will  fall 
on  different  plans  to  accomplish  the  fame  ends.  Some  will 
take  a  man's  life  for  his  money ;  others  by  art  and  diflim- 
ulation  will  induce  him  to  confent  to  let  th'rm  have  it  for  a 
thing  of  no  value.  It  is  not  ft  range,  therefore,  that  fiuful 
men  fhould  fall  on  different  fchemes  to  rile  above  a  fenfe 
of  guilt,  and  hazard  of  puniflrmcnt.  Thus  they  have  done* 
and  thus  they  continue  to  do.  And  hence,  many  (inners, 
though  not  all,  rum  into  the  fatal  fyftenw 

It  is  to  be  obferved,  that  ;he  wicked  are  not  a  little  de- 
firous  to  fcreen  themfelves  by  theories  pretended  to  be  in 
the  bible.  It  gives  them  eafc  when  they  can  fo  conftrue 
the  fcriptures  as  to  excufe  themfelves  from  blame  and  dan- 
ger. Hence  many  have  endeavored  to  confound  cliftinc- 
tions  between  fatality  and  decree  and  between  natural  com- 
pulfion and  moral  neceflity. 

Satan,  in  tempting  Chrift  to  call  himfelf  from  the  pin- 
nacle of  the  temple,  fuggefted  that  let  him  do  what  he 
would,  God  would  give  his  angels  charge  concerning  him, 
and  not  fuffer  any  injury  to  befal  him.  This  was  done  by 
an  artful  omiflion  in  a  quotation  from  the  old  te (lament, 
leaving  out  fuch  a  part  of  the  text  as  would  wholly  alter 
the  fenfe  of  it.  Satan  thought  to  deceive  Chrift  by  fubfti- 
tuting  fate  for  divine  decree.  It  was  God's  decree  and 
purpofe  that  Chrift  mould  be  kept  from  falling  into  fin  > 
but  not  that  he  ihould  be  kept  except  in  the  way  of  his  du- 
ty, as  will  appear  by  a  perufal  of  the  paffage  to  which  there 
is  here  an  a-iufion.  He  was  to  be  kept  in  all  his  way,  viz. 
in  a  conitant  attention  to  the  great  ends  of  his  million  into 
the  world.  But  Satan  endeavored  to  infinuate  into  the 
mind  of  Chrift,  that  even  though  he  (hould  comply  with 
the  temptation,  there  was  no  kind  of  danger  ;  becaufe  God 
would  keep  him,  let  him  do  what  he  would.  Satan's 
whole  device  in  this  inftance,  was  grounded  in  an  artful 
fubflituting  fatality  in  the  room  of  divine  decree.  Could 
he  have  made  this  plan  fucceed,  he  would  have  gained  his 
object  and  the  plan  of  redemption  muft  have  failed.  But 
Chrift  faw  the  fatal  fcheme  to  be  as  remote  from   truth,  as 


(     »7    ) 

fitan  from  goodnefs,  and  faid  get  thee  behind  me  fatan  ; 
«  for  it  is  written,  thou  (halt  worfhip  the  Lord  thy  God 
and  him  only  (halt  thou  ferve."  Similar  perverfion  to  that 
of  fatan  is  in  the  mouths  of  multitudes.  They  fay  if  all 
things  are  decreed,  "  do  what  we  will,  we  are  obeying 
God."  They  draw  their  conclufions  from  the  fatal  fyftem, 
fubftituted  in  the  room  of  decree,  and  excufethemfelves 
under  a  pretext  of  a  warrant  from  God,  for  fo  doing.  But 
is  it  not  eafy  to  fee,  that  in  this  bafenefs  there  is  the  molt 
grofs  perverfion ;  and  that  the  decree  of  God  does  not  in 
the  remoteft  fenfe  countenance  fuch  an  inference  ? 

Saint  Paul  and  thofe  with  him  on  their  voyage  to  Italy 
were  overtaken  with  a  violent  tempeft.     They  were  driv- 
en to  the  extremity  of  momentarily  expecting  to  be  fwal- 
lowed  up  in  the  fea.     At  this  awful  trifis,  it  pleafed  God 
to  reveal  his  purpofe  concerning  them.     God  firft  made 
known  his  defign  to  an  angel ;  the  angel  difcovered  it,  to 
Paul,  and  Paul   to  thofe  who  were  with  him  in  the  vefTel. 
The  words  of  Paul  are  thefe.     "  Now  I  exhort  you  to  be 
of  good  cheer ;  for  there  fhall  be  no  lofs  of  any  man's  life 
among  you  but  of  the  fhip.     For  there  flood  by  me  this 
night  the  angel  of  God,  whofe  I  am  and  whom  I  ferve,  fay- 
ing fear  not  Paul ;  thou  muft   be  brought  before  Csefar : 
and  lo,  God  hath  given  thee  all  them  that  fail  with  thee. 
Wherefore,  firs,  be  of  good  chser :  for  I  believe  God  that 
it  fhall  be  even  as  it  was  told  me."     It  appears  to  have  been 
the  fixed  purpofe  of  God  that  Paul  and  his  companions 
fhould  get  fafe  to  land.     The  decree  of  God  refpe&ing  the 
event  was  abfolute.     The  purpofe  of  God  refpe&ing  their; 
deliverance  could  not  be  fruftrated.     But  this  decree  was 
eflentially  different  from  fatality,  as  appears  from  what  fol- 
lows.    For  foon  after,  the  failors  perceiving  an  opportunity 
to  make  their  efcape,  betrayed  their  defign.     No  fooner 
was  this  defign  difcovered  by  Paul,  than  "  he  faid  to  the 
Centurion  and  the  foldiers,  except  thefe  abide  in  the  (hip, 
ye  can   not  be  faved".     It  was  decreed  they  fhould  arrive 
fafely  to   the  more,  but  not  without  the  fkill  and  exertion 
of  the  failors.     The  means  by  which  they  were  to  be  faved 
were  all  decreed  as  well  as  the  end.     The  decree  made  it  ne- 
ceflary,  that  the  feamen,  who  had  the  art  of  managing  the 
veflel  (hould  employ  their  united  wifdom  to  fecure  an  efcape. 
Neither  could  they  obtain  the  object  without.     Becaufe, 
they  were  not  only  decreed  by  God  to  be  faved  froirf  the 
fea,  but  they  were  decreed  to  be  fared  in  this  particular 

C 


(      >8    ) 

v.- ay,  or  by  tliefe  particular  means.     Had  Paul  been  a  faf- 
talift  he  would  have  to!d  them  they  would  certainly  arrive 
to  the   fhorc,  in  all  fafcty,   even   though   they  mould  be 
wholly    inactive,    and   indifferent   to    means;    yea,    even 
though  they  mould  try  ever  fo  much  to  fink  themfelves  in 
the   bottom   of  the   ocean.     But  Paul  did  not  go  on  fatal 
principles.     He  underftood  the  decrees  of  God,  and  diftin- 
guifhed  between  thefe  decrees  a/id  fatality  as  all  will  clear- 
ly perceive.     If  Paul's   ideas   of  divine  decrees  were  accu- 
rate, then  thofe  pervert  thefe  decrees,  who  fubftitute  fatality 
in  their  loom,  or  confider  them  as  fynonymous.     Some  pet- 
verters  of  the  decrees  of  God  will  tell  us,  that  there  is  a  cer- 
tain number  of  men  to  be  faved,  and  another  certain  num- 
ber to  be  loft  let  them  do  what  they  will,  viz.  the  number 
to   be  faved,  will  be  faved,  even  though  they  continue  im- 
penitent and  unbelieving  to  the  laft  ;  and  the  number  to  be 
loft,  will  be  loft,  even  though  they  perfevere  in  holinefs  to 
the  end  of  life.     The  decrees  of  God  do  not  give  the  leaft 
countenance  to  fuch  conclufion.     Decree  fuppofes   means 
neceflary  to  be  ufed  by  thofe  who  mail  be  faved,  and  that 
ufe  of  means  is  included  in  the  decree  and  efFential  to  gain- 
ing the  end.     On  the  decreeing  fyftem,  it  is  not  true  that 
there  is  a  certain   number  who  will  be  faved,  let  them  do 
what  they  will  -,  becaufe  this   fuppofes,   that  this  number 
will  be  faved,  however  abominable  in  character  and  life  to 
the  end.     God  decreed,  or  determined  to  fave  a  number  of 
people  in  Antioch  ;  but  how— in  what  way  ?  Did  he  deter- 
mine  to  fave  them,  let  them  do  what   they  would  ?  No. 
Paul  was  commiffioned  to  go  and  preach  to  them.     They 
muft  receive  inftruttion,  and  repent  of  fin  and  believe  on 
the  Lord  Jefus  Chrift.     If  it  had  been  true,  that  thofe  in 
Antioch,  who  were  ordained  to  eternal  life,  would  be  fav- 
ed let  them  do  what  they  would,  it  was  of  no  fervice  for 
Paul  to  go  and  preach  to  them,  or  to  ufe  any  means  with 
them  ,  becaufe   they  muft  be  faved   at  any  rate,   however 
much  oppofed  to  the  gofpel  falvation.     The   truth  of  the 
matter  was,  God  was  determined  to  fave  fome  of  that  peo- 
ple, and  to  effect  their  falvation,  Paul  was  fent  to  preach 
the  gofpel  to   them.     God   fet  home   the   truth   on  their 
hearts  and  they  believed  on  the   Lord  Jefus,  and   were  fa- 
ved.    Though  it   is  faid,   they   were   ordained   to   eternal 
life,  yet  the  preaching  of  Paul  was  neceflary.     It  was  ne- 
ceffary  alfo  for  them  to  believe  and  perfevere  in  holinefs, 
as  will  be  readily  granted.     But  if  ordaining  to  eternal  life 
was  the  fame  as  fate,  Paul's  preaching  was  of  no  ufe,  nor 


i  19  ) 

their  repentance,  and  turning  to  God-  Hence  to  fubfti- 
tute  fatality  for  decree,  or  to  confider  them  as  fynonymous 
is  grofs  perverfion.  Like  iron  and  clay,  they  can  never  join 
in  one  theory.  Decree  and  fate  belong  to  fyftems  wholly 
different — as  different  as  light  from  darknefs.  But  it  is 
the  way  of  fome  wicked  men  thus  to  pervert  the  doctrine 
of  God  ;  and  having  done  this,  they  go  on  in  fin.  Like 
the  wicked  Jews,  they  will  live  in  all  manner  of  abomina- 
tion, and  at  the  fame  time  holfter  themfelves  up  with  the 
excufe  that  they  are  not  personally  blame-worthy  nor  ex* 
pofed  to  evil.  They  plead  they  are  delivered  by  God  to 
do  as  they  do,  and  are  therefore  in  no  danger  from  finning. 
But  the  foregoing  diftinctions,  it  is  conceived,  are  fuffi- 
cient  to  make  it  clear  to  candid  enquirers  after  truth,  that 
jfuch  perverfion  is  as  faHe  as  vain,  and  as  ruinous  as  untrue. 


IMPROVEMENT. 

1.  From  the  foregoing  difcourfe,  we  may  clearly  infer, 
that  errors  in  opinion  are  very  clolely  connected  with  er- 
rors in  practice. 

Practical  religion  will  never  prevail  to  any  confidera- 
ble  degree,  while  men's  fentiments  are  not  in  conformity 
to  the  doctrines  of  God.  God's  character  is  learned  from 
the  works  of  nature  and  revelation.  The  doctrines  of  the 
I3ible  exhibit  the  divine  character.  And  hence,  incorrect 
ideas  of  the  doctrines  of  fcripture,  imply  an  equal  degree  of 
erroneous  conception  refpecting  God  and  his  attributer, 
Every  erroneous  conception  of  Deity  tends  to  confound  in 
fhe  mind  of  him  who  embraces  it,  that  eternal  and  unalter- 
able difference,  there  is  between  virtue  and  vice.  If  our 
doctrinal  views  be  incorrect,  we  fhall  have  partial  views  of 
God's  law  and  the  evil  of  fin.  This  removes  reftraint 
from  the  mind,  and  immoral  conduct  fucceeds.  Hence 
overt  iniquity  wili  abound,  very  much  in  proportion  to 
man's  inconfiftent  views  of  God,  his  law  and  the  penalty 
thereto  annexed.  The  depraved  heart  is  (ludious  to  afcribe 
to  God  nothing  which  renders  him  an  object  of  fear  ;  and 
having  done  this,  all  dread  of  punifhment  fubfides,  and 
loofe  reigns  are  given  to  finful  gratification.  This  idea  U 
confirmed  by  the  conduct  of  the  rebellious  Jews  mention- 
ed in  the  text.  Their  ideas  of  God  were  abfurd.  They 
grgued  themfelves  into  the  notion,  that  God  fatally  com- 


(     ao     } 

pelted  them  to  fin>  and  was  the  refponfible  actor  cf  all  th 
crimes  ;  that  for  him  to  be  difpleafed  with  them  would  be 
to  be  difplcated  with  himfeff;  and  therefore  that  they  had 
no  danger  to  apprehend  from  finful  purfuits  No  fooner 
i*  the  truth  of  God  changed  into  a  lie,xthan  men  will  wor- 
ihip  and  fetve  the  creature  more  than  the  creator.  Thofe 
heaven-dating  crime.:;,  fuch  as  theft,  highway  robbery,  du- 
eling, and  murder,  are  committed  by  men  who  have  no 
jutt  view  of  God's  character,  government  and  law,  nor  of 
the  nature  of  fin.  Jull  conception  of  God  is  the  moft 
powerful  reftramt  upon  men.  Without  fuch  conception 
there  are  no  lengths  of  iniquity  to  which  they  will  not  go. 
The  friends  of  moral,  good  conduct  overlook  the  grand  in- 
centive to  virtuous  action,  unlefs  they  ccafider  the  know- 
ledge of  God  of  primary  confederation  in  fecuring  men 
horn  the  arms  of  vice.  The  unadulterated  truths  of  God's 
word  fet  before  men,  will  do  more  for  the  happinefs  of 
fociety,  than  all  the  moralizing  of  philosophers  a  thoufand 
fold.  The  idea  that  fome  bible  truths  are  prejudicial  to 
morality  is  without  foundation.  The  doctrine  of  univer- 
fal  divine  agency,  and  decrees,  clearly  exhibited,  iuftead 
of  corrupting  men,  is  calculated  and  tends  to  reftrain  them 
from  finful  out-breakings.  The  friends  of  good  order  are 
invited  to  weigh  and  realize  the  importance  of  difcounte- 
nancing  errors  in  opinion  as  directly  tending  to  errors  irj 
practice. 

2.  We  may  infer  the  inconfiflency  of  thofe  who  oppofc 
the  doctrine  of  djyine  decrees  with  arguments  which  ope- 
rate only  againit  the  fatal  feheme.  Much  of  this  has  been 
done.  By  this  clafs  of  difputants,  it  is  often  alledged  that 
abfolute  decrees  in  Godjcannot  be  true,  becaufc  they  deflroy 
free  agency  in  men  and  make  thtrn  machines.  If  the 
foregoing  distinctions  are  juft,  decree  has  no  futh  tenden- 
cy. Fatality  may — and  if  fo,  let  the  argument  be  fet 
where  it  belongs.  Let  ir  go  agsinfl:  a  fyftem,  for  which 
the  friends  of  truth  are  not  contending — let  it  be  fet  a- 
gainll  fatality  for  there  it  will  operate.  But  remember 
that  fatality  is  not  decree.     It  is  a  different  thing  wholly. 

If  any,  thinking  to  overthrow  the  doctrine  of  election, 
mould  i~H*,  if  this  be  true,  men  have  nothing  to  do.  A 
certain  number  are  to  be  laved,  let  them  do  what  they  will, 
and  another  certain  number  to  be  loll  let  them  do  what  they 
will.    Let  thisclafsconfider  that  in  this  conteft^  they  are  4oi:^r 


(  *  ) 

nothing  that  touches  the  doctrine  of  election  in  the  lead  ; 
becaufe  election  admits  no  fuch  conference.  Thofe  who 
thus  contend,  are  not  warring  with  election,  but  with  fome- 
thing  they  have  fubftituted  in  its  room.  If  men  are  op- 
pafed  to  divine  decrees  and  election,  as  undoubtedly  many- 
are,  let  them  make  ufe  of  the  proper  arguments  for  the 
purpofe.  Let  them  advance  to  the  fortrefs  they  would 
Jay  in  ruins  and  make  a  direct  attack.  And  if  they  will 
do  this,  they  will  come  forward  boldly  and  fay  ;  God  has 
no  fixed  plan  of  operation  5  the  mind  of  the  infinite  God 
does  not  know  with  certainty  how  the  affairs  of  the  uni- 
verfe  will  terminate ;  things  are  left  contingent ;  they 
may  terminate  in  this  way  or  in  fome  other  ;  there  is  no 
fixednefs  in  God  but  what  may  be  altered. — If  thefe  ideas, 
and  others  fimilar,  can  be  maintained  and  proved  true, 
the  doctrine  of  divine  decrees  and  election  rnuft  fall.  But 
till  that  be  done,  which  never  can  be,  thefe  doctrines  will 
ftand  a  firm  barrier  againft  the  whole  torrent  of  oppofitiort 
which  may  be  raifed  againft  them.  Their  truth,  it  is  con- 
ceived, is  as  plain  as  the  light  of  day.  They  have  argu- 
ments from  every  quarter  to  corroborate.  The  fcriptures 
are  explicit.  The  religion  of  nature  lends  her  aid.  Rea- 
fon,  common  fenfe,  and  all  true  philofophy,  offer  their  Com- 
bined fupport,  and  not  one  iota  of  weight  is  in  the  other 
fide  of  the  fcale.  This  is  the  fyftem  in  which  the  ancient 
faints  gloried  j  for  which  multitudes  have  bled  and  died, 
and  in  which  the  humble  will  eternally  rejoice.  It  fets  God 
on  the  throne.  It  afiigns  the  creature  his  place.  "  The 
Lord  reigns  let  the  earth  rejoice^  let  the  multitude  of  the 
Ifles  be  glad  thereof.' ■ 

3.  We  may  infer  from  the  fubjeet  the  entire  depravity 
of  the  human  heart,  and  in  what  this  depravity  confifts, 

Men  would  never  have  invented  excufes  for  living  in 
fin,  excufes  too  which  reflect  the  higheft  difhonor  on  God, 
had  not  their  hearts  been  deftitute  of  any  degree  of  moral 
excellence.  The  conduct  of  the  wicked  Correfponds  with 
fcripture  ftatements,  and  gives  evidences  to  the  truth  of 
God's  declarations  refpecting  the  nature  and  extent  of  hu- 
man depravity.  From  this  fubje&  we  learn  in  what  this 
depravity  confifts.  It  confifts  in  an  entire  felfifhnefs  which 
is  directly  contrary  to  that  charity  which  feeketh  not  her 
own.  This  entire  felfiftinefs,  natural  to  all  men,  in  their 
fallen  ftate,  is  none  other  than  the  carnal  mind,  which  is 


(       22      ) 

enmity  againft  God,  and  not  fubjedt  to  his  law.  So  long 
as  this  remains  unfubdued,  men  will  remain  under  the 
dominion  of  fin  and  act  it  out  accordingly  as  they  are  cir- 
cumftanced.  They  will  oppofe  every  doctrine  of  God, 
and  every  duty  he  requires,  fo  foon  as  perceived,  not  to 
correfpond  with  their  inclination*.  They  will  invent 
means  to  evade  divine  threatenings,  and  frame  to  them- 
felves  fuch  ideas  of  God,  as  will  give  them  the  leaft  dis- 
turbance in  their  finful  career.  Multitudes  are  fecuie  and 
at  eafe  refpecting  their  character  and  profpects,  not  confid- 
eting,  that  God  will  bring  every  fecret  thing  into  judge- 
ment. Let  finners  tremble,  knowing,  that  all  excufes  for 
finfulnefs  of  heart  and  life,  will  give  way,  when  they  (hall 
Hand  before  God.  They  may  now  vainly  alledge,  that 
they  are  delivered  or  compelled  by  God  to  commit  fin,  and 
are  hence  unamenable  for  their  actions ;  but  God  wjll  let 
them  know,  that  this  is  a  lie  in  their  right  hand.  Without 
repentance  their  iniquity  will  find  them  out.  Human  de- 
pravity is  not  capable  of  an  excufe,  it  is  the  crime  itfelf. 
The  depravity  of  finners  is  the  fum  of  their  blame- worthy- 
nefso 

4.  It  is  important  for  chriftians  to  give  the  mod  earneft 
heed  to  the  doctrines  of  the  bible.  Error  abounds.  The 
artful  and  crafty  are  bufily  employed  in  fowing  the  feeds 
of  delufion.  The  enemy  come  in  like  a  flood  and  truth  is 
attacked  on  every  hand.  Some  plead  in  favor  of  finning 
without  hazard  of  punilTiment.  They  vainly  prefume  on 
God's  mercy,  and  (hield  themfelves  with  hopes  of  being 
happy  though  they  live  a  bad  life  and  fpend  their  days  in 
the  vileft  abominations.  This  they  do  by  falfe  conftruc- 
tion  and  grpfs  perverfion.  How  neceiTary  and  vaftly  im- 
portant it  is  for  thofe  who  are  on  the  Lord's  fide  to  take 
their  proper  ftand  and  "  contend  earneflly  for  the  faith 
once  delivered  to  the  faints."  Nothing  does  greater  ho- 
nor to  the  caufe  of  truth,  than  for  the  people  of  God  to  be 
able  by  found  arguments  to  convince  gainfayer3.  To  do 
this,  they  mud  be  expert  in  the  fcriptures.  They  muft  have 
a  clear  view  of  the  bible  doctrines  in  their  connection. 
And  this  fuppofes  that  they  mud  ftudy  and  fearch  for 
knowledge  as  for  hid  treafure.  Chriftians  confider,  that 
the  enemy  is  on  every  fide  of  truth.  Some  deny  divine 
decrees  and  moral  neceffity,  and  view  God's  purpofe  con- 
ditional, and  thereby  take  the  power  into  their  own  hand. 
Others  will  endeavor  to  explain  away  all  threatenings  a? 


(       23       ) 

gainft  the  wicked  as  infignificant  and  unmeaning.  Others 
will  put  all  power  out  of  their  hands  in  fuch  a  fenfe  as  to 
deftroy  their  own  agency,  and  of  courfe  nulify  fin  and  dan- 
ger. Hence  chriftians  are  to  be  on  their  guard  not  only 
againft  one  error,  but  errors  innumerable.  They  fhould 
look  in  every  direction  and  be  able  to  meet  and  confront 
error  in  all  its  fpecious  and  flattexing  forms. 

5.  If  the  above  be  true,  minifters  of  the  gofpel,  inftead 
of  avoiding  hard  and  difficult  fubje&s  mould  bring  them 
into  view,  and  make  all  thofe  diftin£tions  neceflary  in  ex- 
hibiting all  the  doctrines  of  the  bible.  Inftead  only  of 
talking  about  doctrines,  they  ought  to  be  able  to  tell,  what 
they  are,  point  out  their  harmony,  and  fhow  where  they 
will  terminate.  Falfe  dodlrines  are  to  be  unmafked  and 
expofed  in  their  native  deformity  ;  and  truth  muft  be  fet 
in  an  undifguifed  light  or  it  will  never  fhine  in  its  full 
radiance.  Clofe  and  deep  ftudy,  is,  therefore,  neceflary  in 
thofe  who  hold  the  minifterial  office.  Let  them  give  them- 
felves  to  reading,  meditation,  and  prayer,  that  their  profit- 
ing may  appear. 

6.  All  who  hear  the  word  ought  to  examine  and  think 
clofely  and  for  themfelves.  You  cannot  be  too  cautious  how 
and  what  you  hear.  You  are  flattered  by  error  gorgeouf- 
ly  attired  ;  but,  remember,  there  is  only  one  ftraight  and 
narrow  way  which  leads  to  life.  The  thought  may  come 
into  your  mind  at  times,  there  is  no  danger  in  finning  be- 
caufe  of  decrees,  but  there  is  no  reft  for  the  foal  of  your 
foot  here.  Your  thoughts,  and  actions  are  your  own  and 
you  cannot  throw  the  culpability  on  another.  If  you  love 
vanity  and  fport  with  things  divine,  yonr  iniquity  will  prove 
your  ruin.  Do  not  for  the  price  of  your  life,  turn  afide  to 
lying  word*.  Thefe  may  charm  you  for  a  moment ;  but  at 
the  laft  they  will  bite  like  a  ferpent  and  fting  like  an  adder. 
Your  fouls  are  too  valuable  to  hazard  on  the  fand,  efpe- 
cially  as  you  are  invited  to  that  rock  which  is  higher  than 
you.  Inftead  then  of  trufting  in  lying  words,  truft  in  the 
living  God  and  you  fhall  be  faved. 


FINIS. 


■I 


~fr&, 


DISCOURSE 

3ELIVERBD    AT    THE    INSTALLATION 
OF    THE 

Reverend  DANIEL  MARSH, 

to  the  PASTORAL  CHARGE  of  the 
CONGREGATIONAL  CHURCH  IN 

BALLSTON  and  STILLWATER, 

O&ober  30,  1800. 


;<<••<•><»•>•*->•> 


vh= 


by    DAVID    PORTER, 

PASTOR  OF  THE  CHURCH  IN  SPENCERTOWN. 


printed  at  ^iortibrtfcge, 

By  H.  Will  ard,  at  the  Office  of  H.  }o»ls  &  C<*> 

MAY,     |&dl,  . 


THE  Northern  AJfociated  PreJbyL- 
ery  in  the  State  of  New-York,  convened  ai 
Ballfton,  voted  unanimoii/lyy  that  they  do 
approve  of  the  Sermon  this  day  delivered  by 
the  Rev.  DAVID  PORTER,  at  the  Li- 
ft alhtion  of  the  Rev.  DANIEL  MARSH, 
and  that  it  is  their  dfire  itjhoidd  be  printed*, 

A  TRUE  COPY. 
ATTEST— 

JESSE  TOWNSEND,  Scribe. 
Ballston,  051.  30,  i8co. 


A     S  E  R  M  O  N,    &Co 


EZEK1EL  XXIL  26. 
THEY  HAVE  PUT  NO  DIFFERENCE  BETWEEN  THE 
HOLY  AND  THE    PROPHANE,     NEITHER     HAVE 
THEY  SHEWED  A  DIFFERENCE    BETWEEN  THE 
CLEAN  AND  THE  UNCLEAN. 


OD  eftimates  men  by  their 
moral  worth,  and  not  by  their  occupations  and  pro- 
feflions.  In  the  words  read,  you  perceive  blame  re- 
flected on  thepriefthood.  Their  high  and  facred 
calling  could  not  extenuate  their  guilt.  They  had 
been  folemnly  confecrated  to  their  work.  They  had 
a  literal  footing  on  Jerufalem's  fpiritual  wall  ;  and 
yet  they  deceitfully  glided  over  the  doctrines  of  God. 
Setting  afide  fyftem,  they  blended  characters  which 
were  diftinguifhable.  What  they  exhibited  was  mu- 
tilated and  maimed,  and  not  calculated  to  apprize 
the  (Inner  of  his  fin  and  danger,  nor  to  promote  the 
fpiritual  welfare  of  the  faint.  Their  fault  feems  rath- 
er to  have  been  a  crime  of  omiflion.  There  were 
then  exifting  in  the  Jewifri  nation  many  unholy  and 
profane  men.  The  priefts  had  not  pointed  them  to  the 
awful  hand  writing,  norexpofed  to  them  their  dread- 
ful condemnation.  They  had  withholden  the  child- 
ren's bread  from  the  devout  worshippers  of  Go-). — 
Correfponding  oppofite  characters,  they  counteracted 


— 4— 

the  commandment  of  God,  and  confulting  their  owa 
eafe  and  popularity,  they  would  forego  duty  and 
hazard  the  fouls  of  men,  to  gratify  bafe  propenfity. 

What  proportion  of  the  priefts  had  degenera- 
ted agreeably  to  the  above  defcription,  we  arc  not 
particularly  informed.  The  charge  being  indifcrim- 
inate,  we  need  not  hefitate  to  believe,  that  not  a  few 
had  departed  from  their  high  and  holy  calling. 

The  text  not  fuggefting  every  branch  of  their 
enormity,  a  detail  ot  every  feature  of  turpitude  in 
their  character  will  not  be  expected.  This  particu- 
lar part,  it  is  fuppofed,  will  afford  an  ample  theme 
for  a  difcourfe,  and  invite  the  mind  to  a  train  of  fen-  , 
timent  and  reflection,  pertinent  to  the  momentous 
and  important  occafion  on  which  we  are  convened. 

In  difcuffing  and,  elucidating  tlse  fubject,  1  (hall 
nrftly  notice  the  grounds  of  the  charge,  brought 
again  ft  the  priefthood,  ftated  in  the  text.  The  tes- 
timony of  God  renders  it  indubitable  that  there  were 
grounds  for  fuch  a  charge.  The  Holy  Spirit  point- 
edly expreffes  the  refult  of  their  official  bufinefs. 
They  had  put  no  difference  between  the  holy  and  the 
profane,  neither  had  they  [hewed  a  difference  between 
the  clean  and  the  unclean.  And  hence  the  propriety 
of  the  charge,  and  what  was  the  effecl  of  their  in- 
flrucYions  rhuft  be  clefrly  apprehended  by  every 
mind.  Though  we  may  proceed  thus  far  witkout 
heiitancy  ;  yet  the  grounds  themfelves  for  blame 
thus  reflected  on  the  priefts,  need  fome  itatement  and 
ipecial  explanation. 

Here  it  is  worthy  of  notice,  that  thefe  priefts 
avoided  bringing  into  view  the  divine  character,  in 
their  public  inftru&ions.  Previoufly  to  this  period, 
God  had  revealed  himfejf  other  ways  than  by  his 
works. 


To  Mofesbe  had  difplayed  all  his  glory,  when 
he  proclaimed  himfelf  the  Lord  God,  merciful  and 
gracious,  long  furTering  and  abundant  in  goodnefs 
and  truth,  keeping  mercy  for  thoufands,  forgiving 
iniquity,  tranfgreffion  and  fin,  and  that  he  would  by 
no  means  clear  the  guilty.  In  the  character  of  I  AM 
that  I  AM,  he  went  before  Ifracf  from  Egypt  to  the 
promifed  land,  apd  in  the  holieft  of  all,  into  which 
the  high  priefl  went  opce  every  year,  not  without 
blood,  all  the  attributes  of  the  infinite  majefty  of 
heaven  and  earth  flood  like  the  unclouded  fun  ever 
the  mercy  feat.  Neverthelefs,  the  priefts  in  the 
days  of  Ezekiel,  whofe  office  obligated  them  to 
fpend  and  be  fpent  in  the  interesting  bufinefs  ofin- 
flructing  men  into  the  knowledge  of  Jehovah,  utter- 
ly failed  in  this  important  point  of  duty.  Their  ad- 
vantages  to  know  God  augmented  their  criminality. 
With  the  beft  means  of  information,  they  did  no 
more  than  blind  and  deafen  men  toaqifcovery  of  that 
being,an  acquaintance  with  whom  is  life  eternal.  The 
flighteft  reflection  on  the"  fubject,  will  evince  them 
to  have  been  wretchedly  culpable  in  this  thing.  As 
they  put  no  difference  between  the  holy  and  the  pro- 
fance,  they  mull  have  been  wholly  defective  in  thofe 
ftatements,  which  would  have  reiqlted  in  obviating 
fuch  difference.  If  in' their  attempts  to  teach  men, 
ihey  had  clearly  exhibited  the  character  of  God,  a, 
finking  difparjty  between  the  faint  and  the  {inner, 
would  have  been  the  confequence.  A  glimpftl  of  his 
character  realized  by  the  wicked,  will  make  tberri 
tremble  at  their  fin  and  danger.  A  difeovery  of  the 
fame  character  to  the  faint  will  infpire  him  \\\ih  joy 
unfpeakable.  This  exhibited  draws  a  dividing  fine 
between  the  holy  and  profane  ;  and  hence  a  part  of 
the  ground  of  the  charge  muft  be  obvious  to  every 
mind. 


Further  thefe  priefts  were  deficient  and  fu- 
perficial  in  maintaining  the  law  of  God  and  defining 
its  penalty.  By  the  law  is  the  knowledge  of  fin. 
This  fkilfully  and  accurately  unfolded,  will  reach  the 
rale  of  every  moral  agent,  weigh  every  exercife  of 
heart,  and  afcertain,  without  the  lead  deviation,  the 
txad  merit  or  demerit  of  rational  creatures.  Like 
the  refiner's  fire,  and  the  fuller's  foap,  it  isfearching, 
penetrating  and  diftmgui  filing,  and  leaves  no  p&l 
or  bias  unexplored.  It  feparates  the  chaff  from  the 
wheat,  the  adulterated  from  the  pure  coin,  and  lets 
virtue  and  vice  at  an  infinite  remove  from  each  other. 
This  is  the  effed  of  the  divine  law,  when  exemplified 
and  enforced  with  energy.  But  the  priefls  had  put 
no  difference  between  the  holy  and  the  profane,  there- 
lore  they  muit  have  omitted  the  weightier  matters  of 
the  law,  and  fubftituted  thofe  fuperficial  addrefles  in 
its  (lead,  the  tendency  of  which  was  to  blend  oppo- 
iites  and  reduce  good  and  evil  to  a  common  level. 
Accordingly,  as  they  glided  over  the  law  of  God 
without  entering  into  its  merits,  fo  the  penalty  of  it 
mud  have  efcaped  their  notice.  The  law  and  its  pe- 
nalty are  adjoining  links  in  the  fame  chain,  and  there~ 
fore  any  o  mi  (lions  of  the  prieft's  muft  have  refpeded 
the  latter  as  well  as  the  former.  True  it  is,  they 
might  havealledged  a  penalty  to  be  inflicted  on  fin 
or  the  finful  character  of  the  linner  ;  but  this  is  as 
nonfenfical  and  unphilofophical,  as  it  is  unfcriptural. 
It  is  in  fad  making  crimes  moral  agents,  and  crimi- 
nals mere  cyphers. 

In  addition  to  the  preceding  obfer  vat  ions,  a  lit- 
tle attention  to  analogy  will  fet  the  whole  in  a  clear 
and  convincing  light.  Since  thefe  pri efts  were  fu- 
perficial and  inadequate  in  exhibiting  God's    charac- 

his  law  and  its  penalty,    they  muft    have  been 


Equally  defective  in  their  conceptions  and  treaties  rc- 
fpecting  the  mediator,  his  atonement  and  claims.  An 
error  in  one  material  point,  implies  an  equal  degree 
of  error  in  even'  other.  The  mediator  is  God  ;  his 
atonement  eftablilhes  the  law  $  and  its  claims  imply 
the  penalty  in  the  full  extent.  And  hence  the  argu- 
ment is  conclufive,  that  they  were  deficient  in  regard 
to  the  whole  afTemblage  of  the  leading  doctrines  of 
revelation.  Did  the  priefts  pafs  over  the  doctrines 
of  God  with  heedlefs  and  criminal  delinquency  ?  In 
thefe  things  were  they  to  a  high  degree  indefinite,  fu- 
perflcial  and  partial  ?  Then  they  were  not  diftinguifh- 
ing  in  their  difcourfes  on  experimental  religion.  The 
doctrines  of  God  and  experimental  religion  are  nearly 
allied.  The  latter  is  exercifed  in  view  of  the  former. 
Experimental  religion  confifts  in  a  cordial  approba- 
tion of  all  the  doctrines  and  duties  dated  in  the  bi- 
ble. It  is  not  to  be  fuppofed  that  men  can  be  tho- 
rough in  explaining  the  nature  and  effects  of  religion 
in  the  heart,  and  draw  a  diftinguiihing  line  between 
it  and  all  difguifes  and  counterfeits,  and  yet  be  fu- 
perficial  in  treating  on  thofe  very  objects  towards 
which  it  is  exercifed.  Hence  it  is  eafy  to  lee  that  the 
priefts  were  wholly  inadequate  in  every  thing  they 
faid  upon  experimental  religion.  To  this  part  of 
their  fault,  the  text  has  immediate  refpect.  They 
had  put  no  difference  between  the  holy  and  the  pro- 
fane, neither  had  they  (hewed  a  difference  between. 
the  clean  and  the  unclean.  That  is,  they  talked 
alike  to  faints  and  finners.  They  as  readily  applied 
the  promifes  to  thofe  who  were  dead  in  fin,  as  to 
thofe  who  were  a?ive  unto  God.  The  fact  was,  they 
did  not  make  a  difference  where  God  had  made  a  dif- 
ference. They  approved  and  di (approved  without 
any  difcrimination  of  character.     In  ihort,    it  rate  11 


~-8~  .  .... 

have  been  gathered  from  a  complex  view  of  their  of- 
ficial employment,  that  there  was  no  material  difpar- 
ity  between  the  converted  and  the  unconverted,  that 
they  were  alike  pleafing  to  God,  and  might  hope 
with  aqual  afTurance  for  a  happy  immortality  in  a 
future  (late.  From  this  Qiort  (ketch',  may  at  lead 
be  difcovered  fome  outlines  of  the  grounds  of  the 
charge  brought  by  God  againfl  the  priefthood  Rated 
in  the  text. 

The  object  which  in  the  fecond  place  claims  at- 
tention, is  a  fhtement-of  a  fummary  of  thdfe  doct- 
rines which  are  diftinguifhing,  and  are  diredly  cal- 
culated to  (hew  a  difference  between  the  holy  and  the 
profane,  the  clean  and  the  unclean. 

Blame  being  reflected  on  the  priefthood  for 
confounding  distinctions  between  the  holy  and  the 
profane,  makes  it  evident,  that  to  draw  an  accurate 
dividing  line  between  the  two  characters,  is  a  duty  ; 
2nd  therefore  not  impracticable.  And  if  fo,  there 
mud  be  ways  and  means  to  come  at  the  difference. 
This  leads  to  obferve  that  the  doctrines  contained  in 
the  Holy  Scriptures  ate  exactly  fuited  to  produce  this 
effect.  It  would  exceed  the  limits  of  a  fiiigle  difcourfe 
to  ftate  all  thefe  doctrines  or  more  than  juft  glance  at 
thofe  which  are  the  principal  and  mofl  material. 

The  doctrines  on  which  I  fhall  remark  as  dif- 
tinguifhing, may  be  fummed  up  in  the  following  : — 
The  exiftence  of  one  God  in  three  perfons  ;  his  de- 
crees, foreknowledge,  and  univerfal  government ; 
human  depravity,  the  atonement,  falvation  by  fever- 
e'ign  grace,  and  the  nature  of  holy  fubmiflion. 

ThAt  there  is  an  infinite  being  at  the  head  of 
the  univerfe  is  evident  from  our  exiftence,  and  the 
innumerable  objects  about  us.  If  any  thing  doth 
now  exift,  God  mufl  be  the   author  of  its  exiftence, 


or  it  muft  exift  independently  of  any   caufe.     Where 
there  is  an  effect,  there  muft  be  an  adequate   caufe  to 
account  for  that  effect.     Here   the    inquiry   prefents 
itfelf,  what  caufe  is  adequate  to  the  production  of  the 
effecls  which  are  within  the  fphereof  our  obfervation  ? 
Did  they  affume   exiftence    by  their  own    energy  ? 
On  this  hypcthefis   they  muft    have  had  agency  and 
defign  prior  to  exiftence,  which  is  abfurd.       Beiide, 
tbefe  exiftingobje&s  could  not  have  been  the  fruit  of 
blind  chance,  becaufe  there  is  as   great    evidence  of 
knowledge  and  defign  in  the  caufe  of  them   as    there 
is  that  they  do   exift,  arid  mere  chance  can   have  no 
knowledge,  no  defign.     The    term  chance  exprefles 
no  more  than  our  ignorance  of  the   manner  in  which 
certain  matters  take   place.     Bende,    if  chance  ever 
had  agency,  it  has  now,    arid   do  we   find  men  and 
worlds  afluming  exiftence  by   chance  ?     Nothing  of 
this  have  we  ever    feen— -but   on  the   contrary,     the 
harmony  and  order  fuhnfting  in  this  lower    creation, 
confronts  the  foregoing  hypcthefis  as  vain  and    nuga- 
tory, and    eftablifhes  the  exiftence  of  God.     Is  there 
one  fu  pre  me,  felf-exiftent  being  ?  Then  it   is  certain 
there  is  hut  one.     To  fcppofe  two  or  more  infinite  be- 
ings is  a  contradiction,  nnce  this  would  imply  a  per- 
fect identity  and   fame  nets,     and   therefore   excludes 
plurality.     Taus  far  we  may  realon  conclufively  from 
the  light  of  nature.      With  the  help  of  revelation  we 
are  further  inftru&ed,  that  this  one   Gcd    exifts  in  a 
trinity  of  perfons,  known  by  the  appellations,  Father, 
Son  and  Holy  Spirit.      Thefe  perfons    are  one  in  ef- 
fence,  each  of  whom  are  called   God. —  Ifaiah   ifpeak- 
ing  of  the  So  »;  calls  him   the  mighty  God,  the  ever- 
lafting  Father.     In  the  Acts  it  is  exprciily    faid,  that 
Ananias  and  Sapphirahad  lied  onto  the   Holy  Ghoft, 
and  this  is  called  lying  unto  God.     The  whole  Chrif- 
tian  difpenfation  is  built  on  the  principle   of  a  trinittf 
of  perfons  in  the  Gbdheid.  B 


— 10— 

The  next  point  in  the  luminary  is  the  holinefs 
ur  moral  excellency  of  this  one  Gad  in  three  per- 
Ions.  No  fooner  is  there  evidence  exhibited  of  the 
cxiilence  of  one  fupreme  being,  than  the  mind  is  led 
to  a  full  aiTent,  that  he  mull  be  infinite  in  knowledge, 
power  and  great nefs.  So  far  the  mind  is  neceflitated 
to  proceed  without  induction.  Whatever  may  be 
laid  to  the  contrary,  yet  it  is  conceived,  that  the  in- 
finite goodnefs  of  God  is  clearly  cilabliihed  both  from 
the  light  of  nature  and  revelation.  It  is  the  moral 
perfection  of  God  which  obligates  men  to  love  him. 
The  heathen  are  under  this  obligation,  and  there- 
fore they  have  an  advantage  from  the  light  of  nature 
to  difcover  his  goodnefs.  The  Apoftle's  reafoning  in 
the  ririi  chapter  of  Romans  and  twentieth  verfe,  con- 
firms this  point.  The  fcriptures  abound  with  the 
endfl:  iubtlantial  proofs  of  the  goodnefs  of  God.  The 
moral  law  is  a  tranlcript  of  his  character.  And  this 
is  holy,  j u ft  and  good. 

Another  important  dodrine  of  revelation  is 
the  decrees  of  God.  God's  decrees  may  be  argued 
conclufively  from  the  perfections  of  his  nature.  With 
God  all  things  are  one  eternal  prefent,  and  therefore 
his  decrees  refpect  all  events  which  are  future  to 
creatuies,  none  of  which  are  future  to  himlelf. 
On  this  pillar  the  Chriftian  fyftem  principally 
lefts.  What  is  prophecy,  but  God's  decree  revealed  ? 
How  do  we  know  there  will  be  a  day  of  general  judg- 
ment and  a  future  ftate  of  rewards  and  punifliments, 
only  from  the  revelation  of  God's  purpole  and  decree 
refpeding  thefe  events  ?  Erafe  this  fentiment  from 
the  book  of  God,  and  you  leave  it  *  baielefs  fabric, 
ready  to  (ink  into  total  difuie  and  infignificancy.  To 
this  lentiment  we  are  indebted  for  an  acquaintance 
with  the  wayoflife^  and  it  is  interwoven  with  and 
constitutes  the  verv  nerves  of  that  fyftem,  which 
brings  its  nOitality  to  light.     He  who  (Strikes  at  this 


feiitiment,  ftrtkes  the  grand  hinge  on  which  the 
whole  weight  of  revelation  turns.  Upo.n  this  are 
built  the  promifes,  the  glory  of  God,  and  the  hope 
of  the  faints. 

Another  material  doctrine  of  revelation  is 
God's  perfect  foreknowledge.  Foreknowledge  in  God 
does  not  fuppofe  there  is  any  thing  future  to  him. — 
Divine  foreknowledge  may  be  thus  defined.  It  is 
his  pre  lent  knowledge  of  thofe  events  which  are  fu- 
ture to  finite  beings.  The  day  of  judgment  is  now 
preient  with  God  ;  yet  it  is  an  object  oi  his  foreknow- 
ledge,  becaufe  to  us  it  has  not  yet  taken  place. 
If  God  did  not  now.  perfectly  view  all  thofe  events 
which  are  future  to  us,  he  would  not  be  infinite  ; 
therefore  this  point  is  materially  concerned  in  exhi- 
biting his  character. 

The  univerfal  government  of  God  is  a  doctrine 
clearly  revealed  in  his  works  and  word,  and  of  prima- 
ry consideration  in  the  Chriftian  fyftem.  If  God  be 
adequate  to  the  government  of  any  part  of  his  works, 
he  mud  be  adequate  to  the  fuperintendence.  of  the 
whole  ;  and  any  abjection  againft  his  univerfal  reign, 
lies  with  equal  force  againflhis  government  in  a  tingle 
inftance.  That  God  is  adequate  to  univerfal  gov- 
ernment, will  not  be  denied  by  any  who  hold  to.  t he- 
perfection  of  his  attributes,  and  that  he  does  abfo- 
lately  govern  in  thisextentlve  fenfe,  is.  as  evident  as 
that  he  has  made  the  world.  Is  it  fuppofable  that  a 
God  of  infinite  power,  wifdom  and  goodnefs,  would 
create  worlds  and  beings,  and  immediately  on  this, 
fufpend  his  fuperintending  agency  over  them  ?  If  we 
give  up  the  notion  of  chance  and  ielf-exiuence  in 
things  finite,  we  fhall  be  under  the  necefiity  of  ad- 
mitting the  univertal  reign,  of  God.  The  fcriptures 
are  explicit  in  maintaining  the  reigning  agency  ol 
God  in  things,  humanly  fpeaking,  fin  ail  an<}  trivial, 


—  12  — 
as  efpecialty,  a?  in  ihofe  which  are  great  and  moment- 
ous. Are  not  five  fparrows  fold  for  two  farthings" 
and  not  one  of  them  is  forgotten  before  God  ?  But 
f-ven  the  very  hairs  of  your  head  are  all  numbered.  If 
Gdd  exercifes  his  fuperinter.ding  agency  over  things 
fo  minute,  then  all  other  minute  things  lie  within  the 
fphere  of  his  government.  Not  a  material  particle, 
not  a  fpire  of  grals,  not  the  Ieaft  ruftle  of  a  leaf  is  in 
vain  or  extraneous  to  the  government  of  God.  The 
fyftem  of  God's  univerfai  government  is  fuperior  in 
point  of  excellency  to  any  or  all  other  poflfible  fyftemsi 
Infinite  wifdom  can  devife  the  moft  eligible  govern- 
ment, infinite  power  can  execute  it,  and  infinite  good- 
nefs  fee  ares  fuch  execution  without  failure;  and 
therefore  all  holy  fpectators  will  eternally  adore  God's 
holy  government  ;  ar.d  fhout  with  rapture  of  joy; 
Alleluia  ;  for  she  Lord  God  omnipotent  reigneth. 

Another  leading  doclrine  of  revelation  is  hu- 
man depravity.  Is  this  entire,  or  partial  as  it  refpe&s 
the  heart  }  In  the  intellectual  faculties,  there  is  no 
cjircft  depravity.  The  under  (landing  is  darkened  ; 
but  this  is  through  the  blindnefs  of  the  heart.  The 
depravity  of  man  consequent  on  the  original  apofta- 
cyis  wholly  oi  a  moral  kind  ;  and  that  it  is  total  as  it 
refpeas  the  heart,  is  abundantly  evident  from  the 
confederations  of  the  provifion  made  to  fave  iinners, 
from  divine  declaration  and  from  fad.  From  thefe 
fources  juftly  contemplated,  we  have  an  afternblage  of 
teiiimony,  that  the  heart  of  man,  in  his  fallen  ftatev 
is  deftitute  of  the  leaft* degree  of  holinefs  or  moral 
virtue. 

The  atonement  is    a    fundamental    theme    in 

Chriflian  theology.     This  is    the    only    ground    on 

^Which  God  exercifes  pardoning    mercy  towards    the 

ungodi*-.     This  was  typified  by   facrifices  under  the 

legal  difpenfationj  and  was  eflfc&ed  by    Chrift's    on- 


during  the  curfe,  inftead  of  the  tranfgreffor,  on  the 
crofs.  Curfed  is  every  one  that  hangech  on^a  tree. 
Hence  grow  all  our  hopes  of  freedom  from  fin,  and  a 
participation  of  the  immortal  felicities  of  the  heavenly 
jftate  :  for  without  the  (hedding  of  blood,  there  is  no 
re  million. 

The  falvatien  of  finners  by  fovereign  grace  is  a 
(abject  no  lefs  important  than  the  foregoing.  Salva- 
tion is  not  by  works  of  right  eoufnefs  which  we  have 
done.'  God  beftows  grace  by  his  own  fovereign  act, 
without  regard  to  any  thing  previoufly  done  by  finners 
to  move  his  commiferation.  The  beftowment  of 
fovereign,  difcriminatjng  grace  is,  on  characters  in 
whom  there  was  no  previous  goodnefs ;  but  it  is  gui- 
ded by  infinite  wifdom  and  propriety  according  to 
God's  holy  purpofe  in  Chrift  Jefus  before  the  world 
bfgan. 

The  nature  of  holy  fubmiffion  needs  the  cleareft 
diftinctions,fince  it  fcolds  a  -mo ft  important  place  in 
the  fcriptures  of  the  old  and  new  Teftaments.  It  is 
in  union  with  the  principle,  that  difioterefled  love 
conftitutes  the  edence  of  true  religion.  YVhile  it 
feeketh  not  her  own,  it  implies  the  accepting  of  the 
punifnment  of  our  iniquity^  and  a  willingnefsof  heart, 
that  God  (hould  have  the  abfolute  difpofal  of  us,  and 
this  without  any  conditions  of  our  own.  The  lan- 
guage of  this  fubmiffion  is,  not  my  will,  but  thine 
be  done.  G  Lord  !  do  with  me  as  feemeth  good 
in  thy  fight.  With  thefe  doctrines,  thus  briefly 
fummed  up,  there  are  others  correfponding  and  fyft- 
ematically  connected  ;  the  whole  of  which,  if,  duly 
and  judicioufly  exemplified  and  elucidated,  will  amount 
to  that  diftinguiftiing  mode  of  handling  the  word  of 
God,  which  will  not  fail  of  (hewing  a  difference,  be- 
tween the  holy  and  the  profane,  the  clean  and  the 
unclean. 


— 14— ; 

Having  made  fome  little  ftalement  of  the  lea- 
ding and  ffioft  material  doctrines  of  the  bible,  1  (halt 
proceed  thirJly  to  exemplify  the  manner  in  which 
thefe  do&rines  mull  be  exhibited  by  the  minifiers  of 
Ohrift,  that  tjiey  might  avoid  the  cenfure  reflected  by 
God  on  the  ancient  priefthood. 

i.  They  mutt  exhibit  thefe  doctrines  plainly. 
If  men  would  itudy  to  be  ufeful  in  converfing  on  n.y 
fubjecf,  it  is  peceffary  they  guard  again  ft  pbfeurity. 
Should  a  tutor  in  inftructing  his  pupils  in  pbilbfbphy 
or  mathematics,  labor  none  to  render  himiblf  intelli- 
gible, they  could  piomife  themfeives  very  little  bene- 
fit from  his  tuition.  The  great  art  of  initrucYing  is, 
to  frmplify  and  make  fubje&s  eafily  underltood.  To, 
effect  tills,  great  plainnefsis  neceitary.  Confufion  in. 
words,  fen  fences,  or  method  mufi  be  carefully  avoid- 
ed. Thofe  who  inttruct  in  any  fcience  or  mathemat- 
ical art,  cannot  be  too.  familiar  with  this  maxim. 
But  for  men  of  no  employment  or.  calling,  is  plain- 
neis  fo  important,  as  for  thofe  who  hold  the  place  of 
public  inftructors  in  divinity.  The  fubjects  of  which 
they  treat  are  of  eternal,  moment.  The  character  of 
the  ever  blefied  God,  the  perifhing  condition  of  un- 
godly (inners,  what  they  mull  do  to  be  faved,  and 
the  grounds  on  which  they  may  hope  they  are  objects 
of  divine  favor,  fall  withiutheirprovin.ee.  How  nc- 
cefTary  they  fpeak  of  thefe  things  with  plainnefs. 
Chriil  and  his  apoflles  ufed  great  plainnefs  of  fpeech. 
Upon  every  doctrine,  their  ideas  were  clear.  Their 
reafoning  was  accurate.  One  thing  followed  another 
in  moil  happy  connection.  All  was  plain,  all  was 
eafy.  Atjd  thus  if  minifters  of  the  gofpel,  would 
avoid  the  charge  alicdged  by  God  againft  the  ancient 
priefts,  they  mud  bring  out  to  their  hearers,  the  doc-. 
trines  of  Gofpel  with  the  mod:  ftudied  plainnefs, 

2.  T«ev  mxift  exhibit  thefe  doctrines  definitely, 


There  is  a  loofe  way  of  harranguing  on  fubjedts,which 
refte&s  no  light  on  them.  Good  words  are  felecred, 
but  they  are  fo  put  together,  as  to  convey  no  fixed 
ideas.  Important  truth  is  tortured  by  equivocal  ex- 
preliions.  This  indefinite  mode  of  preaching  is  not 
calculated  to  improve  the  mind  in  the  knowledge  of 
the  Chriftian  fyftem.  It  is  very  much  like  fpbfcking 
in  an  unknown  tongue.  Saint  Paul  reproves  indefi- 
nite preachers  in  thefe  words  ;  if  the  trumpet  give  an 
uncertain  found,  who  mall  prepare  himfelf  for  the  bat- 
tle. If  it  be  a  principal  defign  of  preaching  to  inftrucl, 
then  thofe  who  are  feparated  to  the  work  of  the  gof- 
pel  miniftry  incur juft  cenfure,  in  cafe  they  be  indefi- 
nite in  their  difcourfes  upon  the  doctrines  of  the  bi- 
ble. 

3.  Ministers  to  avoid  the  error  mentioned  in 
the  text,  muft  not  only  preach  plainly  and  definitely  ; 
but  they  muft  preach  diftinguifhingly.  In  exhibit- 
ing the  Chriftian  fyftem,  peculiar  care  mould  be  lifecj, 
that  every  doctrine  be  put  in  its  proper  place.  Sub- 
jects in  which  there  is  a  difference  muft  be  examined. 
The  degrees  of  this  difference  are  to  be  pointed  out, 
Error  which  at  firfl  view,  appears  plaufible,  muft  be 
expofed.  Truth  which  lies  concealed  from  common 
obfervation,  muft  be  fet  in  the  light  and  diftinclly 
explained.  Each  link  in  the  grand  chain  muft  be 
diftinguifhed  from  the  next  adjoining.  And  every 
part  by  itfelf  muft  receive  a  fair  elucidation,  and  then 
all  put  together,  like  unto  a  building  fitly  framed, 
and  compacted  by  that  which  every  joint  fupplieth. 
The  preacher  being  thus  diftinguifhing  throughout, 
will  prove  himfelf  a  workman,  who  needeth  not  to 
be  amamed,  rightly  dividing  the  word  of  truth. 

4.  The  minifters  of  Chrift  muft  exhibit  the 
doftrines  of  God's  word  pointedly.  Of  tins,  Chrift, 
in  his  public  inftruftions,  was  a  remarkable  inftance. 


I     Mi 

He  was  pointed  in  improving  fin,  and  in  apprizing 
men  of  their  wickednefs  and  danger.  Having  an  en- 
tire command  of  the  conference,  he  arraigned  the  (in- 
ner before  God,  made  hell  appear  as  without  a  cover- 
ing, and  reprefented  the  ungodly  juft  about  to  leap 
the  gulph  and  lift  up  their  eyes  in  torment.  Men  are 
naturally  braced  againfl  the  truth.  They  are  wilful- 
ly difinclined  to  fee  themfelves  condemned  before 
God,  It  is  not  truth  fpoken  any  how,  whicfc  moves 
their  fenfibility.  And  hence  the  mod  pointed  man- 
ner of  treating  divine  fubjects  is  to  be  regarded. 
That  kind  of  an  edge  ought  to  be  given  to  every 
truth,  which  is  bed  calculated  to  leave  an  im predion. 
What  pointed nefs  in  thefe  expreflions  of  Chrift  to  the 
Jews  ?  Ye  are  of  your  father  the  devil  and  the  lufts  of 
your  father,  ye  will  do.  Except  ye  repent,  ye  fhall  ail 
likewife  perifh. 

5.  These  dbctriaes  muft  be  exhibited  thor- 
oughly. In  nothing,  it  is  conceived,  do  public  in- 
ftructors  in  religion,  fail  more  materially,  than  only 
iuft  glancing  at  hard  and  difficult  fubjects  in  their  dif- 
courfes  and  leaving  them  unexplored.  For  inftance, 
they  will  have  a  few  Icafe  fentences  on  divine  fove- 
reignty,  decrees,  or  election  ;  but  will  reflect  no  ligfct 
upon  either.  This  mode  of  proceedure  is  not  im- 
proving and  edifying  to  the  people  of  God  ;  neither 
has  it  a  happy  effect  on  fociety.  The  tendency  of  it, 
is  to  lead  people  to  doubt  of  the  truth  of  the  fenti- 
nients  themfelves.  The  mind  which  is  oppofed  to 
doctrines,  is  always  inventing  methods  to  difprove 
them.  If  the  minifters  of  Chrift  juft  hint  at  them, 
without  any  thorough  inveftigation,  the  oppofer 
takes  occafion  to  triumph  in  his  own  boafted  wil- 
dom,  in  the  rejection  of  doctrines,  which  he  would 
pretend,  have  no  ftronger  evidence  to  fubftaoriite 
them,  than  mere    positive  aflertion.     But  are    fhcfe 


docVines  invcftigated  thoroughly,  canvaffed  and  ex- 
plored to  purpofe,  and  brought  fully  into  the  light ; 
and  all  plauiibleobjectdons  anfweredand  utterly  confu' 
ted,  gainfayers  will  be  filenced,  and  the  enemies  of 
truth  will  begin  to  heiitare,  whether  their  own  fcheme 
may  not  poflibly  be  fallacious.  Perbaps,at  flrfl  view, 
we  mould  imagine,  that  if  faying  a  few  things,  in 
public  difcourfe?,  on  thefe  points  of  doctrine,  would 
rile  and  difturb  people's  minds,  to  be  more  thorough, 
would  break  the  bands  and  fet  all  afloat.  But  fuch. 
is  not  the  tendency  of  preaching  thoroughly.  On 
the  contrary,  it  is  directly  calculated  to  draw  the 
cords  of  fociety,  and  tends  to  build  up  and  eitahlifh  it 
on  a  permanent  and  happy  bafis.  But  alkie  from  eve- 
ry other  confederation,  the  authority  of  Cod  renders 
it  obligatory,  on  thofe  who  are  fet  for  a  defence  of 
thegofpel,  to  preach  diftinguifhingly. 

6.  These  dodrines  muft  be  preached  impar- 
tially. For  mtnifters  to  be  always  crowding  at  fome 
certain  favorite  points  is  undoubtedly  an  error.  To 
declare  the  whole  counfel  of  God, or  to  exemplify  eve- 
ry  part  of  the  fyftem  of  revealed  truth,  in  its  proper 
place,  is  an  enjoined  duty.  And  if  fo,  they  mud  be 
extremely  faulty,  who  bend  their  attention  only  to 
darling  themes.  And  for  this  obvious  reafon,  that 
it  implies  an  omiffion  of  certain  parts  of  that  beauti- 
ful and  glorious  whole,  each  of  which  is  profitable  for 
doftrine,  correction  and  reproof.  Impartial  jtfvgffi- 
gatibns  of  religious  fubjedts,  are  pleaded  for,  as  bed 
Calculated  to  improve  the  mind  in  divinity.  This 
mode  contemplates  each  part  by  itfelf,  and  in  its  con- 
nection ;  it  carries  the  mind  forward,  and  leads  to 
fuch  inferences  and  reflections  as  are  weighty,  and 
friendly  to  the  mp'ft  rapid  progrcfs  in  things  fpirirual 
and  divine,      Impartiality,   in     religious    difcufiions, 


— 18— 

counteracts  finider  views,  excludes  faife  inferences/ 
and  allows  every  idea  its  ju'ft  weight,  and  no  more. 
3f  punctually  regarded,  it  is  honorary  to  the  pried- 
hood,  and  challenges  the  minds  of  men  to  reflect 
Chridianity,  even  though  they  do  not  love  it. 

7.  These  doctrines  muft  be  exhibited  con- 
dantly  and  uniformly.  Occafional  attempts  to  un- 
fold the  gofpel  fydem  are  not  fufficient,  Paul  af- 
fcrts  in  his  charge  to  Titus  thefe  things,  I  will,  that 
thou  affirm  Conftantfy.  If  men,  in  any  occupation, 
would  promife  themlelves  fuccefs,  they  mud  be  con:-' 
ftant  and  uniform  in  their  bufinefs.  Being  duly  ar- 
ranged, they  mud  drive  it  with  3  uniform,  fteady 
hand.  They  mull  not  be  off  and  on,  fometimes  one 
thing  and  then  another  ;  but  always  the  fame,  and 
fwallowcd  up"  with  the  duties  of  their  calling.  This 
does  not  fuppofe  it  necefiary  and  required,  that  in- 
structors in  divinity  be  every  moment  employed  in 
actually  unfolding  and  elucidating  thefe  doctrines. 
This  would  militate  againd  other  duties  which  de- 
volve upon  them.  But  in  their  high  and  holy  call- 
ing, and  as  frequently  as  Providence  renders  it  fuita- 
ble,  they  muft  come  with  willing  minds,  to  the  lame 
delightful  talk,  and  make  every  obdruction  bow,  and 
every  difficulty  give  way  to  their  uniform  and  con- 
stant developement  of  the  doctrines  of  God. 

8.  These  Doctrines  muft  be  exhibited  feel- 
ingly. Thofe  who  unfold  arad  date  iacred  and  eter- 
nal truths  to  the  minds  of  mer/,  muft  have  hearts 
glowing  with  pious  fenfibility.  Having  the  fear  of 
God  before  their  eyes,  their  hearts  muft  be  warmed, 
with  the  fame  benevolent  affections,  they  would  fain 
enkindle  in  the  breads  of  others.  This  is  a  feeling  ne- 
cellary  in  a  work  thus  hallowed,  thus  Iacred.  The 
holy  ardor  to  be  alive  in  the  foul,  is  exemplified  in 
the  indance  of  Elihu.     Jam   full    of    mater.     The- 


~I9 

fpirit  within  me  conflraineth  me.  Behold  my  bellv 
is  as  wine  which  hath  no  vent,  it  is  ready  to  burft 
like  new  bottles.  I  will  fpeak  that  I  tfcay  be  refrefh- 
ed.  Another  inftance  is  in  Saint  Paul's  fecond  letter 
to  the  Corinthians.  O  ye  Corinthians  1  our  mouth 
is  open  unto  you,  our  heart  is  enlarged.  Thus  I 
have  fubjoined  a  few  things  to  defcribe  the  manner 
in  which  thefe  doctrines  muft  be  exhibited  by  the 
minifters  of  Chrift,that  they  might  avoid  the  cenfure 
reflected  by  God  on  the  ancient  priefthood. 

An  application  will  conclude  the  difcourfe. 
Ij-  the  above  ftatements  be  juft  and    pertinent, 
then  we  may  infer,  i.  that  thofe  who  undertake  the 
work  of  the  gofpel  miniflry,  muft  be  men    of    goo,d, 
natural  abilities.     To  range  the  foregoing    doctrines 
fyftematically,  to  fhew  their  connection  and  mutual 
dependence,  to  draw  inferences  from  complex  'premi- 
ses with  accuracy,  and  to  diftinguifh,  in  every  fuppo- 
fablecafe,  truth  from  error,  is  not  the  mod  ea(y  talk 
to  perform.     For  this,  acutenefs  of    thought,    keen 
difcernment,  and  found nefs  of  judgment   are    requi- 
fite.     No  fmall  proportion  of  thofe  inftructions  which 
are  neceiTary  to  be  communicated  are  gained  by    in- 
duction and  inference.     Divinity  comprifes  an  affem- 
blage  of  fubjects,  capable  of  affording    endlefs    im- 
provement.    Thofe,  whole   employment,    is  to    in- 
struct, are  commanded  to  bring  out  of    their,  treafure 
things  new.     They  are  not  to,    confider    themielves 
limited  by  the  acquiiltions  of  others.     The    themes 
are  numerous,  deep,  and  infinitely  momentous.  The 
more  the  field  is  explored,  the  wider  it    opens.     One 
truth  lies  upon  the  back  of  another  in  endlefs  fuccef- 
lion.     Looking,  into  the  my'fteries  of  Godlinefs,    and 
giving  every  confideration  appropriate  influence,  who 
can  imagine  that  men  of  narrow  capacities    are  fufrl- 
cient  for  thefe  things  ?  Paul  was  well  informed,    ana 


,—20— 
deeply  imprefTed  in  regard  to  this  particular.  In  de- 
scribing an  elder,  among  other  things,  he  obferves,he 
muft  be  a[)t  tojghd^.-,  and  hence  it  is  extremely  de- 
firable,  that  thofc  who  enter  into  the  work  of  the  gof- 
pel  miniffry,  be  men  of  good,  natural,  abilities. 

2.  We  infer,  they  muft  be  men  of  good  acquir- 
ed abilities.  The  mind  of  man  in  its  native  ilate  is 
like  the  diamond  in  the  quarry.  It  needs  the  ikilful 
hand  of  the  artificer  to  bring  it  Ko  perfection.  From 
the  method  Chrift  took  to  qualify  men  tor  the  work 
of  publifhing  the  gofpel,  we  may  be  afTured,  that  ac- 
quired knowledge  is  absolutely  necefTary.  The  apof- 
tles,  when  firft  called  and  chofen,  were  not  deftitute 
of  a  good  Chare  of  fclid  merit,  as  men  of  fenfe  and 
judgment.  But  this  was  not  enough.  Through  a 
miraculous  interpolation,  they  were  endowed  with 
the  gifi;  of  tongues,  and  other  talents  necetfary  to 
qualify  t he m  to  argue,  confute  gainfaycrs,  digeft  fyf- 
tcm,  and  evangelize  ail  nations.  The  fepa ration  of 
Paul  to  bean  apoftle  to  the  Gentiles,  i:  a  fact  which 
witneflfes  in  favor  of  the  inference.  His  acquired 
knowledge  was  inferior  to  none  in  the  age  in  which 
he  lived.  He  was  brought  up  at  the  feet  of  Gamal- 
iel, an  eminent  instructor,  and  doctor  of  laws.  Ex- 
pert in  all  queftions,  he  knew  well  the  refpective  ten- 
ets of  the  various  Jewifh  fects,  and  was  not  ignorant 
of  the  different  fyflerns  of  Philofophy  then  in  vogue 
both  among  the  Greeks  and  Romans.  Such  an  ed- 
ucation gave  him  furprifing  advantage.  Acquainted 
with  human  nature,  he  was  apprized  of  the  biafes  and 
pafTions  of  men  in  all  the  (different  grades  of  oflice  and 
occupation.  And  hence  he  could  become  all  things 
to  all  men.  That  is,  he  could  exhibit  the  whole  fyf- 
tem  of  doctrir.es  contained  in  the  two  Tefiaments,and 
adapt  them  with  eafe  to  high  and  low,  wife  and  igno- 
rant, learned  and  unlearned.     Mc,fes  was  raifed  up  by 


God  to  be  the  deliverer  of  his  "people  from  flayer yi 
and  to  conduct  them  into  a  land  flowing  with  milk 
and  honey.  To  prepare  him  for  this  arduous  and 
difficult  tafk,  he  was  early  [aught  in  all  the  arts  and 
fciences  of  the  Egyptians.  By  thefeand  fuch  like 
recorded  frets,  God  inftructs  us  to  obferve  the  necef- 
ilty  and  importance  of  acquired  abilities  to  qualify 
men  for  the  gofpel  miniftry. 

3.  We  may  infer,  if  it  be  requifite,  for  public 
inftructors  to  exhibit  the  dodrines  above  fpecified  in 
the  manner  we  have  been  defcribing,  they  mud  be 
men  of  real  piety.  If  the  blind  lead  the  blind,  both 
fliall  fall  into. the  ditch.  Is  it  to  be  rationally  expec- 
ted, that  thofe  who  are  ftrangers  to  vital  godlinefs. 
will  enter  deeply  into  the  Chriftian  fyftem,  and  pur- 
fue  the  bufineis  of  publicly  inftrucYmg  men  in  the 
manner  we  have  been  obferving  ?  It  is  wholly  incredi- 
ble. Men  cannot,  and  will  not,  ferve  two  matters. 
They  will  not  yield  obedience  to  God  and  mammon 
in  the  fame  thing,  and  at  the  fame  tim? .  Will  thofe 
who  are  dead  in  fin  and  enemies  to  the  crofs,  pray  and 
befeech  men,  in  Chrift's  (lead  to  be  reconciled  to 
God  ?  A  greater  abfurdity  cannot  be  imagined.  He 
that  is  not  for  me  is  agaimt  me.  and  he  that  gather* 
eth  not  with  me  fcattereth  abroad.  The  unholy 
and  profane  will  not  preach  ail  the  doctrines  of  God, 
plainly,  definitely,  diftmguilhingly,  pointedly,  thor- 
oughly, impartially,  conftanlly  anc]  uniformly,  and 
feelingly.  Without  religion  no  man  is  qualified  foi 
the  hallowed  employment.  Paul  thus  inftructed 
Timothy.  The  things,  thou  haft  heard  of  me,  the 
fame  commit  thee  to  faithful  men,  who  fliall  be  able 
to  teach  others.  In  defining  to  Titus  the  character 
of  an  elder,  he  confiders  holinefs  clUmtial.  For  a 
biihop  mud  be  bla  uelefs,  as  the  fleward  of  God  -,  not 
felf-willed.  not  foon  angry,  not  given    to    wine,     no 


itriker,  not  given  to  filthy  lucre  ;  but  a  lover  of  hofpi* 
tality,  aJover  of  good  men,  fober,  juft,  holy,  tempe- 
rate. 

4.  If  it  be  obligatory  on  thofe  who  are  engaged 
3D  the  work  of  the  mini  (Try  to  declare  J  he  whole  coun- 
fel  of  God  diftinguiftimgly  >  then  it  is  the  duty  of 
thole  who  partake  of  the  fruits  of  their  labors  to  aid. 
and  aflift  them  to  the  full  extent  of  their  ability. 
Here  it  is  worthy  of  notice  j  they  mufc  take  heed 
how,  and  what  they  hear.  They  are  bound  to  hear 
with  a  difcriminating  ear,  and  cordially  embrace  the 
ito&rines,  which  are  humiliating  and  fhew  a  difference 
between  the  holy  and  profene.  It  is  encouraging  to 
good  minifters,  to  find,  that  the  feed,  fown.  by  their 
labors,  takes  root  downwards  and  bears  fruit  upwards. 

People  are  not  only  to  aflift  their  miniuer:  by 
hearing  and  receiving  the  ingrafted  word  ;  but  by 
their  prayers.  To  preach  the  gofpel  as  defcribed  i* 
difficult  and  arduous.  Thofe  who  undertake  it  need 
aconiliat  endowment  of  wifdom  and  prudence  from 
on  high.  And  if  fo,  who,  more  than  they,  need  the 
prayers  of  all  who  bow  the  knee  before  the  mercy  feat  ?. 
Prayers  p^oudy  offered  up  for  thofe  whom  Chrifr- 
liatb  called  to  labor,  in  his  vineyard,  arc  availing  and 
will  affuredly  reach  his  gracious  ear.  This  is  incenfe 
holy  and  acceptable  unto  Chrift,  and  on  every  ac- 
count reafonable,  and  indifpehfibly  obligatory  on 
thofe  who  are  favored  with  his  afcention  gifts. 

Beside,  thofe  who  iland  on  Jerufalem's  fpirit- 
ua)  wall,  to  minifter  to  the  people  in  holy  things,  may 
expec%  tltey,  in  return,  will  minifter  unto  them  in 
their  carnal  things.  If  they  give  thcmfelves  to  their 
work,  and  preach  d;.ftir>gui(hingly,  it  is  no  (mall  crime 
in  people  to  fee  them  ilraitcncd,  and  adminifter  no 
relief.  Do  ye  not  know,  that  they,  which  minifter 
about  holy  things.  Ijvs  of  the  things  of  the    temple, 


and  they,  which  wait  at  the  altar,  are  partakers  with' 
the  altar  ?  Even  fo  hath  the  Lord  ordained,  that  they 
which  preach  the  gofpel,   fhould  live  of   the    gofpeh 
They  labor  under  a  very  great  mi  (take,  who  imagine, 
that  minifters  can  give  themfelves    wholly    to    thek 
Work,  enter  deeply  into  all  the   fubjecls  of    theology, 
and  preach  diltingu'irtiirtgly,  even  tho'  they  withhold 
from  them  the  means  of  fubfiltence.     Should    any  be 
actuated  by  thefe  narrow  views,  they  will  ftarve  them- 
felves.     Yea,  they  will    rob    themfelves    and    their 
children  of  the  fincere  milk  of  the    word,    and    pine 
away  for  the  want    of  that  meat,    which,  invigorates 
an  d  makes  men  ftrong  in  the  Lord  and  in  the  power 
6f  his  might.     M millers    cannot    explore    fubjedtb 
great  and  complicated,  and  entertain    with    beautiful 
and  pleafing  variety,  if  their   time  and    attention  are 
occupied  in  worldly  cares.     People  who  are  wife  will 
ftrive  to  fulfil  the  law  of  Chrift,  by    contributing    to 
the  necefiities  of  thofe    who  are  placed  over  them    in 
the  Lord,  and  to  fuch  a  degree,  that  their  profeffions 
may  appear  in  all    their    public    performances.     No 
large  donations  are  pleaded  for,  neither  is  it  deferable 
the  clergy  (hould  become  opulent,  as  under  the  reign 
diConfiantine  ;  but  only    that   they    fhould    receive 
fuch  a  portion  of  friendly  aid,    as    might    free    from 
embarraflment,  and  tend  to    the    greateft  ufefulnefs. 
There  is  a  happy  mediocrity,  in  which,    if   minifters 
Could  be  preferred,  they    would  be    liberated    from 
many  inconveniences  on  either  hand.     Which  of  rh^ 
extremes  cornprifes  the  greater  evil,  it  is  not  for    me 
to  determine  ;  but  that   mediocrity    has    a    decided 
preference  to  either  of  its  extremes,    your   judgments 
are  already  fat  is  Med.     And  therefore  what  ought    to 
be  done  in  an  affair  of  this  kind,  is. no  point  ot    con- 
troverfy  or  difficulty  ;  but  the  whole  is  for  people  to 
bring  their  minds  to  a  known  ftandard  of  "propriety, 


"~24—  .  . 

and  then  if  miniftersdo  not  bring  beaten  oil    to    the 
fancluary,  the  fault  is  their  own. 

I  shall  conclude  with  foms  addrefTes  ;dnd  firfi: 
to  the  Pafior  elecl;. 

My  affectionate  and  much  beloved  brother  ;  the 
folemn  moment  is  drawing  nigh,  in  which  you  are  to 
receive  one  of  the  moil  weighy  charges  ever  commit- 
ted to  man.  You  are  to  receive  the  charge  of  the 
iouls  of  a  preat  number  who  will  witnefs  for  or  a^ainft 
you  at  the  great  day.  How  folemn,  how  awful,  how 
tremendous  the  fcene  !  Let  your  heart  be  how  affec- 
ted  by  the  lad  example  of  the  .ancient  priefthood. 
Spy  out  all  their  deficiences.  Ponder  their  dreadful 
end.  Let  their  portion  in  heii  revive  in  your  mental 
fight  and  diftuade,  left  the  blood  of  fouls  be  found 
in  yourifcirts,  and  the  painful  confederation  of  unfaith- 
fulnefs,  weigh  you  down  in  everlafting  burnings. 
But,  my  brother,  I  am  perfuaded  better  things  of 
you,  tho'  I  thus  fpeak.  You  will  take  this  people 
down  to  the  potter's  houfe  and  arraign  them  before 
the  bar  of  God.  Hence  you  will  carry  them  on  your 
heart  to  the  foot  of  the  crofs  and  point  them  to  a 
bleeding  Saviour.  You  will  bring  all  the  docliines 
of  God  to  a  focal  point,  arid  drive  every  fentiment  as 
a  nail  in  a  lure  place.  You  will  gather  their  little 
ones  in  your  arms,  and  bring  them  to  Jeius  of  Naz- 
areth. You  will  build  an  altar  to  God,  and  fix:  your 
own  feal  to  it,  that  you  will  never  let  him  go  with- 
out his  bletfiffg.  This  you  will  do,  at  the  hazard 
of  wordly  eafe  and  popular  applaufe.  For  iet  me 
add,  and  be  thou  allured,  to  preach  the  foregoing 
fvftem  in  the  manner  ddcribed,  will  make  you  bitter 
enfemiesi  Every  unrcgenerate  f:nner  hates  the  light. 
Ye  hate  me  fc*caufe  i  have  to\d  v6u  the  truth.     Was 


— 25_ 

your  mafter  hated  becaufe  he  was  pointedly  difcrimi- 
nating  in  his  preaching  ?  The  difciple  will  be  hated 
for  the  fame.  But  remember,  you  have  inlifted,  and 
put  on  theharnefs,  and  will  you  fear  to  fight  cour- 
ageoufly  for  him  who  hath  chofen  you  to  be  a  foldier. 
Be  not  difmayed.  The  weapons  of  your  warfare  are 
not  carnal.  If  God  be  for  you  who  can  be  againft 
you  ?  You  have  a  glorious  captain,  who  will  lead  you 
to  victory,  and  perfect  his  ftrerigth  in  your  weaknefs. 
Ba  humble,  be  faithful ;  and  may  God  Almighty 
blefs  you,  that  on  the  great  day,  you  may  (land  in 
white  at  the  right  hand  of  Chrift,  and  fay  with  un- 
fpeakable  joy,  Lord  here  am  I,  and  the  Children 
whom  thou  haft  gracioufly  given  me. 

My  brethren  and  fellow-labourers  in  the  vine- 
yard of  Chrift.  With  you  I  include  myfelf.  What 
infinite  mercy  that  God  mould  allow  fuch  he1l-de- 
ferving  rebels  fo  much  as  to  open  their  mouths  in  his 
name  !  Wedeferve  no  better  portion  than  to  lift  upour 
eyes  in  torment,  and  this  for  our  fad  deficiences  in  the 
work  to  which  we  have  been  folemnly  feparated. 
How  confounded  and  afhamed  ought  we  to  feel  that 
our  preaching  has  been  no  more  pointed  and  diftin- 
guiming.  Are  we  not  ready  to  enter  into  a  folema 
renewal  of  covenant,  that  we  will  declare  the  whole 
counfel  of  God  ?  If  we  walk  by  faith  and  not  by  fight, 
and  in  our  peaching  exhibit  the  truth  in  its  undif- 
tinguifhed  firnplicity,  Chrift  will  fet  it  to  our  account, 
and  own  us  at  his  fecond  coming.  But  fhould  we 
tread  in  the  footfteps  of  the  ancient  priefts,  he  will 
laugh  at  our  calamity  and  mock  when  our  fear  coni- 
eth. 

This  people  in  a  few  moments  are  to  receive  an 
afcention  gift  of  Chrift.  You  have  juft  occafion  to 
rejoice  j  but  with  trembling.    We  fliould  not   leave 

D 


—26— 

our  dear  brother  with  the  care  of  your  fouls  and  thofe 
of  your  children,  if  we  had  not  gained  evidence  that 
he  will  preach  diftinguifhingly.  But  tremble  at  the 
thought  that  this  preaching  while  it  is  a  favor  of 
life  to  fame,  is  a  favor  of  death  to  others.  This 
day  is  pregnant  with  confequences  of  eternal  moment 
to  you.  Should  you  hear  the  truth  and  defpife  it,  it 
will  be  more  tolerable  for  Sodom  and  Gomorrah  in 
the  day  of  judgment  than  for  you. 

Let  this  whole  affembly  be  as  folemn  as  eterni- 
ty,and  let  it  be  imprinted  in  their  memories,  as  with  a 
point  of  a  diamond,  that  Chrift  will  thoroughly 
purge  his  floor  and  gather  the  wheat  into  his  garner  » 
but  vvill  burn  up  the  chaff  with  unquenchable  fire. 


FINIS. 


